Being a Romanian Orthodox

CEU eTD Collection

In partialfulfillmentIn for theGenderin Studies degree Arts of Master of F INDING O BEING Second Reader: Professor A Supervisor NE’S R Department of Gender Studies Central European UniversityCentral European OMANIAN O WAYI Budapest, Hungary Iolanda Burtea : Submitted to Professor 2009 By

NTO GOD

Elissa Helms Vlad Naumescu Vlad RTHODOX

’S

ARDEN: N UN

CEU eTD Collection disciplines ofimportance bodily problematicsbroader world) and interior (spirit)—exterior (bod nuns evolvethat between tw ways in which nuns’ subjectivities re are negotiate their interactions with the profane thesis theand world, outside nuns’ everyday routines monasteries. Itfocuses presents the results of a three monastic women’s contemporary explores in thesis life Romania This Orthodox Abstrac describe t

the impact : : women and postsocialism, daily practices in monastic life and the on mainthree aspects: the connections between the monastic setting of the o sets ofbinaries:sets inside(monastico setting) weeks and voluntary will voluntary and

externa long based field research on qualitative methodsin two shaped y). y). l realmmonastic life and on show

space. i

These become essential in considering some and religiousand experiences

inside the monastery. Thethe main monastery. inside in in subjectivity.reshaping one’s T he second and third part third and second he . T —outside (external he first part of the the of part first he s

. The analysis deal with

s argu

how nuns ment is

the the

CEU eTD Collection Bibliography Appendices 6. 5. 4. 3. 2. 1. Tableof C

2.2. 2 1.4. 1.3. 1.2. 1.1. 5.3. 5.2. 5.1. 4.2. 4.1. 3.2. 3.1. 2.3. .1. Methodology Introduction Conclusion SpirittheTraining the Body, Improving 4.2.2. Together as a Team 4.2.1. 4.1.2. 4.1.1. Fence the Over Looking Outside the Fence of the Monastery

On Relationships and Isolation and On Relationships Time a andSpacein Cloistered Monastery Shifting Worlds, Shifting Meanings The Border between Sacred and Profane Space Research Field Conducting Who?Where? Methods Outline of the Thesis An of Overview M Socialism Postsocialism: and A Perspective Gender FromSocialism Pos to Relations with God Bodily and ResistanceRitual Fasting and Eating before andafter Easter

...... be to confessora shepherd thanbe “Better a in to nunnery” —Between Community Working Family Acting a as and The Monastic Monastic Space Schedule The Daily ontents

......

onastic Life —One Gives Faith and She Receives Strength An Inside View on Monastic Life—An View Inside onMonastic

......

...... tsocialism: Religion and Monasticism Romania in

...... “I Weak,—“I am meGive You Strength!”

...... —Connections with the Outside World Perceptions about Contemporary—Perceptions Women about

...... ii

......

... 28 43 25 24 76 19 17 17 16 61 60 52 34 34 85 80 71 67 43 38 34 22 4 9 7 1

CEU eTD Collection classmates convi she was in her senior year of high school and the final exams were close forward and her left home in orderto family and dedicate her life to God. It happened w existence when she was ninet in 1989, Romania became a democracy. Under 1989,Romaniain democracy. a socialism, became study the was realized. which in context historicalAfter fortythe there wil ages different types ofmonastic lif and convent the MA degree in her will yearearn she this and studies her continued she path.addition, In on this continue to run away frommany home and of experiences her inside the convent were discouragin visited. constraints, order to time, anyagainst of religious her impulses,year one later she began to study theology. At the same development spiritual her guided was attending all exams. l discussl 1.

decide to enter the convent, their everydayroutines their the convent, enter decide to day after day. This puzzle becomes day This day. puzzle into after moreintriguingif we even take during holi Tatiana In this I After graduation, Tatiana After Tatiana ntroduction visit

in her in third of studiesyear she not onlynot why they choose to join the monastery but also what is that keeps them divide their time between

some thesis ontwoRomanian , focusing

first about joining monasteryleaving thought and herthe “worldly” behind followed her dream be followed her to nced days

ology. of the of

monasteries.

Tatiana Tatiana

five five Tatian

een. Now she is twenty nine; six years ago she made a big step weekly e, I will examine the life t started started o go to church and a

. In spite of her frequent quarrels with her mother who was motherwas her who with quarrels offrequent her spite . In

is only one only is started to gomore more and churchdsoon an oftento she After

sermons; in work and pray workand er to travel around the country the around travel to

e come xperiencing monasticthe way of without life any

voluntarily

in a a in womendailylives of their those who lead 1

one

Orthodox monasteries which which monasteries Orthodox pray the meantime,the found she confessor a who

of “God’s brides” even though she had to evenof she brides” though to “God’s had

. joined one ofjoined one the monasteries had she

so that so

context in which women which in context

and religious experiencesI . Also, numerous members of the clergy membersnumerous clergy the of

God w - three toge ould

years of communism, ther with a friend help them pass the re . consideration O present of different different of ne of her ne of her g her

two two hen hen

in in CEU eTD Collection can it be related to thedevelopment? How related be to spiritual it can can the relationships between the dis space? enclosed an and in ofschedule living space has on these relations: What are the implications of having to respect a strict daily w I questions addressthe gender aspectofthese relations. Godand . complex m and monastery, I will focus on three monastery. of the working continuousthe religioustraining through a constant and schedulerigorous of prayingand constructed? what is happening in the exterior world? is How their year How mak int (Naumescu 25) 2007: system were persecuted an eresting to see what motivate what seeeresting to ciplining the body ciplining the ing s ago are available to them

daily daily do they decide to join the monastery when many so unheard of opportunities

in my thesis my in addition, In was important and and Knowing that the confessorKnowing only is thatthe the man women’s a community,also I in will lives in the monastery?

how their subjectivities are modeledg durin ill also accompanied by a revival of andaccompanied revival the bya religiousfeeling Christian beliefs ulti- d incarcerated andmany monasteries were closed. In ordert In and stepsdecisive towards sided

to channel my attention and to to areor women subjected others which (by bythemselves)

relationship started tomany church again. goto people e th enter they once undergo main they changes the o discuss

and whand makesat

d I will illustrate how nuns’ aspects: the relationship between nuns bodies their and

women become to in nuns perioda when Romania

How are their lives inside the monastery influenced by inside lives monastery the influencedHow their by are s amongs

While 2 the effect

monastics, and the relationship between nuns What is the outcome of the theWhat outcome is of a the

free marketfree economy modernization. and the difference between outside m

trying trying to find answers to next setthe of

stay s interactions with the other

? novicespresent and How ? donuns that themonasterythat as acloistered subjectivities Th I n these conditions, it is conditions,it n these e shift inthe political

are reshapedare along

constant of acts

and in and

members and how

twenty twenty

, side was the the

CEU eTD Collection spiritual sphere. spiritual mainlymundane characteristics; the opposite of this concept is something that for themost part belongs to a frequentthe repetition such of words as “monastery”, “monastic” “monasticism”.and “ monastic life ntemporaryRomaniaOrthodox co in 2 1 subjectivity. In my attempt position to my research in debatesthe current on these I topics monasticpracticeslife in , within nunnery?relations a m position Or position post on provide, writings andteaching monasterydoes and the development similar to that of the male the have nuns praying, monastery, less timefewer for thus and achieve chancesto spiritual a secluded a have avenue ofmobility. social vertical ascending The the spirit’s necessities. likea concerns,acting “worldly” external world body with mediator between the the it and monastics spac ownenclosed the world its in has echo outside transformation the in

worldly” social changessocial worldly” I use the Catholic use the I to termto refer female monasteries. “nunnery” chose I this Orthodox term avoid to order in In this thesis I use “worldly” in embers ofanunnery embers socialist transformations and, on and, transformations socialist Orthodox mmon co perceptions, the gobeyond sense my to Trying thesis By the exploring My thesis evolvesaround thesis My important three themes: postsocialism, and women daily do not base their existence only on their spiritual development but they supplement they development but spiritual existence ontheir only do their base not nuns hold in relationcontemporarythodox in the hold society. nuns to

a larger scale, a wider significance in terms ofwomen’s experiences of Church itself amale is dominated hierarchical structure. Compared to

career s) 1

In discussing these things,t discussingIn these

not engage not and be described? Canabout one ahierarchygendere and described? be talk gender

inconsistencies between opportunities and the and status haveopportunities they in public the eye, nuns 2

. and theand of importance bodily Thus, I argue that large argue every Thus, I the actual

reference

physical to something that usually pertains to the outside world and has

a lower scale, the possibility confessor who spends themajority of histime inside practicemonastics of group a 3 labor. Having work outside to and inside both the

the official he gender aspect should not be left be aside. not should aspect gender he , while showiwhile r social, economic social, r political or discipline

discourse ng how it is influenced by influenced by is ng how it

aims presenting at the s in reshaping one’s ins one’s reshaping to

(based onreligious , shed light on light shed this research will researchthis e of nunneries; ofe monks’ t he he d

CEU eTD Collection 3 on 1959, 410 issued 28October monasteries instead the the ofconstruction of for socialism. working personnel. measure taken regime, the socialist governments state was norms arehierarchy monks comefrom monasteries different and —according the to Orthodox m and nuns since 1925(Foszto T main religion in Romania threatbeing and communitiesRomanian monastery second, areRomania onthe after monastic in rise reasons: objective and subjective both for Romania of relevant literature the bringsthemwhich discussion. into will first present the historical context in which it was realized and then offer a brief review and has fewer members.

A hermitageA is a place of retreat for monastics. It fulfils t has ox Romanianhe Orthod has Church 1.1. they are the only ones who can advance upwa the only whoadvance are ones can , they In In my research During

Romania 2008: 31- 2008: monasteries any at age after completing military conscription (Leustean s and old.fifty Theyshould pension years renounceany salary or from state the monks entering monasteries should be least at fifty From Socialism toPostsocialism very controversial. Evenvery controversial. thoughChurch the owed sh at first its support towards the The rationale The this behind rationale ened onks (Theonks Romanian Orthodox Church

hould be not married.Theology against the Church and monasticism the and wasthe against Church the

with disappearwith 2). 2).

ox ChurchOrthod between andthe relationship the the communist era,

2006

I chose focus to :

and 272)

it had a surprising monastic socialism revival of after fall the and ance during communism 931).: (Reidhead

persecut

it action was not to allow people capable of work to enter enter to of capable wasnot allow work to people action he ha ld s

ed various members various ofclergyed the .

the pos the 637 monasteries and hermitages on 4 Romanian he same functions as amonastery, as same butithe is smaller functions ition of “the dominant church in the state” students were allowed to enter : rdly in their religious careers

Religion

n.d.). first, had I toaccess an Orthodox

O -

five years old and nun and five yearsold s decision to reduce themonastic decision to reduce rthodox monasteries All members of the Church’s

and Monasticismand According to theto According 3 Orthodoxy Themost drastic

with .

over 8000 I picked

Decree is is the the in in .

CEU eTD Collection paragraph fromthethesis. and, during communism, a rasophore nun. I explain in detail what each 6 5 4 tradition which is perpetual vows certify that status their asnuns. candidates they receive religiousformation. ofmove path their increasingly the they which along ofduration second stage—dressed sister : black only mustwear they the religious practices. At the same time, their vocation is being test ed. months duringthe which women living are in the monastery are and gradually initiated to in nuns number of monasteries, in order to compensate for thefact that women not could become intermediary îm there are three main stages in the Orthodox tradition series of sets actionsthat thebasisfor enterto the monasteries, was but it f repercussions curriculum Romania; as aresult of state this policy, communistgovernmentthe promot Discussing the Serbian mo Towards

A black coat worn by nuns. by worn coat black A specialA black hood worn bynuns ontheir heads. When aWhen womantakes finalher shevows officially becomes a Beforenun. that she is a sister, a sister dressed ) brăcată : the rasophore the : According to the According

the end, the sisters tak

receive in addition and a and and nun and

stage between dressed sister and nun, which nowadays is present only only sisternun,present and in is small betweennowadays a which dressed stage the black robe ( (Leustean 2008: 32). 32). 2008: (Leustean

dvised people not to attend church’s not attend dvised to sermonswould people there church’s be else or very similar to

nun ( călugăriţă

Orthodox norms, the process ofsystematicnun impliesa becoming Orthodoxprocess a norms, the

( nastic life during socialism,Bakic rasoforă

a —lasts

rasa a white shirt they wear under the black robe and black the whitetheyunder a shirt wear kerchief, a long large skirt - skirt long a kerchief,and large long a e )

the Romanian . their temporary Towards the of19end the 60s ) and scufia and ) to take the final vows. final the take to them for orbidden ed During the the During communist era )

. between sixbetween months years three and the throughout

a religious life (Bakic The first stage—being first a sisterThe an atheist society

communists excludedreligion from the 5 one 5

. Analyzing theSerbian Orthodox Analyzing vows. During the stage, last When me beco they nuns rasophore the

B akic : sister . also The same thing - Hayden (2004) states that,a states Hayden (2004) - Hayden 2004: - Hayden (2004: 15) states that that states Hayden (2004: 15)

of these stages means in the next , the Church, the introduced (

soră people were allowedpeople were again ) , dressed sister —lasts sleeve In terms of clothes

14). For women, women, For 14). 4

d at least they they happened in happened in blouse.

dulama monastic monastic take

school

s part part s Also, Also, ( three soră

The The the the an an 6 .

CEU eTD Collection robe. robe. 8 7 underwent postsocialism fallthe ofregime the 1989.After in the symbolizes of ritual, they the receive ne businessmen who donated substantialbusinessmen who donated event Tanacu monastery publicized widely of the clergy collaborated with the communist regime. nun: nunrasophore bein to ga receive some new accessories, symbolizing the passage from being a dressed sister or a try Thepatriarch, Most Blessed Daniel, together members ofwith Church’s hierarchy, now is e he orderto in ofassociations the charity activities put basis and philanthropic renowned postsocialism Church Romanian Orthodox new reopenedand mmunism co during were nearly half a century of persecutions. longer addressed as “sisters”, but as “mothers” ( and

lders and with and disabilities persons lders A A piece ofcloth embroidered with religiousmessages t

ing specific cylindrical hat without flaps worn by nuns by worn flaps without hat cylindrical specific metania mare

s , monasticisma had to to The harassment which to monastics we subjectedre improve

places for pilgrimage tourism. Also, the Church got involved in social and Churchsocial involvedin the for got pilgrimage tourism. Also, places an the

, monasteries

important (Gillet 2001: 10)

“cutting off

case of anun whowas crucified . the image oftheChurch and monastic life. in 2 in Bakic 005

crisis - Hayden further mentions a Hayden further that

also were ofwere as centers spirituality recognized important and

decisive [of]

n.d.) because of culionul w names and strands of their cut hair are

affected , the all previous thoughtsofworld” the previous all

with the help of the with

role in the

7 amounts of money (The Romanian Orthodox Church, n.d.) Church, Romanian(The Orthodox public image Romanian Orthodox the Church of , All the monasteries and hermitages closed forcibly the the image of Romanian monasticism. paramanul the numerousthe accusations that

. “rebirth” of the religiousphenomenon

6 : 14) ibid.: churches and

hatmonastics wear onthe skin underneaththe black process of reconstructing the C reconstructing the of process and killed killed and 8 , the

, politicians and and , politicians Church Orthodox the

. Due to the cruelty of the deed, the ofdeed, cruelty the the to Due

belt ( belt

or constructionor materials during socialismstate with ended fter taking this vow they are no no fter are taking thisvow they during an exorcism ritual at the monasteries were (The built centura

Therefore, brought he som

( ), ), the mantle ( : 14) ibid.: significant ,

action which Despite . . orphans, lp hurch after hurch Nuns

The new The new members .

) mantia became During During during during these

also also e

CEU eTD Collection of their land and properties in the process of collectivization and nationalization (Harsany and nationalization in land of andprocess collectivization their the of properties priests priests anymore without graduating 9 Communist parties implemented a set communist regime socializationofhousehold work wasreducedthrough the domestic work. To some extent offspring while still receiving a certain percent Czech Republic, states women that were offered generousmaternal leaves to raise their women’sfavored e forcelabor w those to benefits of monkscapable and nuns those had which outcome 1959decree an government’s as removal from the mon the asteries of comfort of houses find their and job. a The same ideawas behind the Romanian aim was Europe women, emancipate though to even diploma high a have school mon nuns those and serve God. orderto Moreover, in school ( ol eighteenleast years must one at be First, Church. Romanian Orthodox selecting those people monastery andwho join the can associatetheir image of the that with changes result, w result,

Romanian Patriarchy n.d.) Romanian Patriarchy In Romania,In some forced were women to in work paid employment their because families dispossessed were 1.2. was a One intentions ofstated the of theCommunist parties from Central and Eastern ; he ; nd are under fiftynd are under goearn schoola to to have back diploma theology. in

omen were encouraged, and at some point forced forced andomen encouraged, someby external were factors at point

Socialism and Postsocialism in in fact to increase the labor force in the state’s factories .

In order to ease this transition, there were instituted instituted and new for criteriatermsreligiousvocation in education age, of ho were employedwere ho ntering the ntering

emancipated wom and second, need one

must get one. Ano one. must get

paid work.

work from from in orderin to women draw of out the home into and paid

of public policies concerning women concerning of publicpolicies broughtwhich en,but itdidn’t eradicate inequalities. sexual ing Weiner (2007: 27),Weiner talking about the situation in university for thestate. : A 7 from their salaries ther this was no s

Gender

to haveto higha school diploma still be or in

new rule monks that is can

also also and that those ones that and who are already

deve Perspe t T not fifty donot and under whoks are their real priority he state offeredhe state loped loped , the additionally amount; of

ctive ( Molyneux 1981) specific d to join a monastery a join d to i1994: 40).

; services which which services various social 9

, to leavethe, to their not become not

ultimate . As a a As the

CEU eTD Collection men were working in “metalprocessing, chemical, and construction industries” (Harsanyi 1994: 42). of women of had organizations moreenjoyed freedom as R Romanian 10 unemployment uncertainties. Democracy and market economy came along with an increased ofrate important “assigned” to certain categories of jobs which were seen as more feminine or less uld co they advance in their careers (especially those who were party members), they were Even laborthe range to whole ofavailable. though paid access did force have jobs the not in were Womenwho 30). 2007: (Weiner segregationcannot overlooked be job problem of double a carry - pro . motherhood associate to continued the sociali market claimed and men participation labor rights that equal the and forequal womenin representation s about some improvements in their position in society. Important measures were taken in everal areas, such as

omania, at the end of end atomania, 1992,women the The majority of women were working in textile and food industries, administrative and service sectors while 60 percent 1994: ofunemployed women 48). the (Harsanyi were natalist natalist ( demographic policy reproductive freedomreproductive P ostsocialism 10 zation ofzation spherewas the domestic w Romanian Orthodox nuns. The historical framew Thehistorical nuns. —Romanian Orthodox .

omen omen This is proven by the 1966anti proven bythe is This

in order to defend their rights,

(Molyneux 1981) (Molyneux and a and or even triple had

reduction ofreduction stat

brought a light of hope in people’s lives, but also a series of alsoseries a but lives, ofpeople’s in hope light a brought to workoutside their homes in orderto Statistics survive. show tha during postsocialism during

women’s imagewith the domestic realm an education, education, employment, legislation, family political policy,and . This is the social context thecontext social which is in studiedThis I aparticular segment

householdcare. workburden: job, child and . E Harsanyi 1994: 43). though ven were e subsidiese more affected of women’s put of chance to the women’s the had basis they :

- werebetter represented thepoliticalat level abortion law which law abortion set

8 necessary for theemancipation of wome n, it the the

(Gal, Kligman Romanian Romanian

Therefore, Romanian women had to womenTherefore, to Romanian had

than men Communist party promoted partypromoted Communist

2003 provided helps provided I ork s by the economic changes economicby the changes

the basis of avery strict Romanian women [ 2000] d with the idea of thed with idea Even so, Evenso, 11). : Moreover

, the , the

also also and and

t in t in in

CEU eTD Collection gives gives studies women’s deal which with number of recent monastic life. experience monastic otherpeople their by sharing opportunity help to become confesso ( (Bakic neglected” “doubly are them. to order in bodies their regulate monastery,the women understand tra for thereasons joining monastery would be interesting to find effects to the transformations interesting would be out ofmonastic postsocialist on life. c research in the field failed to consider how this category of women by at situation looking did. nuns take not into consideration the women whoalternative found styleslife in thisperiod, like not Miroiu but did fields1998; 2004) they the attentionto religiondid pay and of gender thatreconfigure economic changes and political the social, studying scientists social focusedon local and capitalism,foreign to female monastic life and onwomen postsocialism. and Duringthe transition from socialism monks thechance have to advance in their careers inside theChurch hanges and hanges how monastic life and regenerated modified in postsocialistperiod. the nsformation onmonastic life 1.3. In the Orthodox traditi Orthodox the In an insightfulan account of how In herIn ethnography of Mexica a The process ofThe process religiousform

Life Monastic of Overview An In thei ing

theand world perceive how they r studiesr onwomen postsocialis and rs )

the outside world and because in many cases they donot thehave the the are are taught how overcome to personal their desires, controlto and opportunities on, these - Hayden

was facilitate the establishment of arelation between God and

d women’s lives (Gal, Kligman 2003 [2000]; Kligman (Gal, Kligman [2000]; lives 2003 d women’s . young women who want to become nuns their reshape

long and isand long complex.ation From time the women who divide their lives women divide who Thus, my contri thesis were

2004: n Roman convent, Catholic Rebecca Lester (2005)

and difficulties they faced

and what the impact of larger

9 3) because they3) because the

women m, most , what monastery the outside butesthe to existent literatureon are notare as visible asmonks are

feministsanalyzed women’s

between prayer and work and betweenwork prayer

in this period.P this in coped with with coped the social

. Still, there are a and they can also

they postsocialist arrive at Thus, i revious revious

their their

CEU eTD Collection specificcontemporary cases. body) 11 begin identify make themselves to to of new situation,individuals their time, sense order in (Goffman [1961authority” ] 1990 shaped because “all aspects of life are conducted in the same place and under the same Moreover, the world. dissolution of with outside connections they t wayexplanations for the one’s which subjectivity in is resha “institutional 22) formation” 2005: subject lifeand (Lester did makes the to Goffman and ferences re workof in even this situationfamily.but mainshould her be her concern uneducated on women husbands, dependent their claiminga woman that beshould , educated life image dominant of the similar interviewedtheyidentify gave with I explanations; donot nuns Romanian Orthodox Mexican society: contemporary in femininity of embodiments oftwodominant either the identify with do not women women’s for reasons joining froming study during focus Sheshiftedofresearch identities process. the her the gendered concentration camps. heories (Goffman

Examples of total institutions: monasteries, institutions: total of Examples prisons, mental hospitals, army barracks and labor and an and I arrived I and enter such a setting

d has only one or two children. At the same time, they expressed disapproval ofd has or their one sametime,expressed only two children. Atthe they Talking aboutinstitutions total Talking While discussing nevertheless inside

the monastethe

his theory of theory —his the modernthe independent woman and dependentthe traditional one.

at have have

the , individuals start to change to thei , individualsstart a

the productionthe of propersubjects in the monastic setting, Lester

ry. Lesterry. se cho argues that they to enter the convent because they s modern womanwho puts hercareer before family,marries late imilar some drawbacks

the

: convent to studyingconvent to dailymechanisms the keep those that 6) that has the power to control the ways bodies operate. has In control waysbodies the to that power the 6)

total institutions; Foucault conclusion. 11 , Erving Goffman( , Erving 10

Foucault. I followed the followedthe I same Foucault. path that prevent E ven thoughven insightful their of accounts r co r nception of nception

their an in ped setting,enclosed their his theory—his of 1990 can be very us fromus applying them

their subjectivities are being [1961]) [1961])

self of asaresult the use stated

disciplini ng the ful

in that as Lester

offer , single single once once

The The ing to in in

CEU eTD Collection that his interpretation is only half I notion of follow my Foucault’s Throughout thesis, only thearise about when talking and institutions such as convents, it still represents a useful model of analysis, because both distinction between the b was denounced the bodies accountofinstitutionalizeddisciplinaryregulate which practices Foucault’s the that “may subjected,transformed be used, improved” and (Foucault these disciplinary practices prov created;are regulationthe ofbody achievedh the is throug the strictcontrol of main Accordingis to the through him,technique monastery). discipline subjects which bodily cannot when applied theory fully be about talking monastic life. uptheirgive individual capacity to make such an important decision arechildren allowed not join theconsidered to monastery,thatthey being donot thehave she know rules only parents), agency theenters monastery out ofown her will educational being betweensince, world more the outside and inside border for fluid economic be cannot with the other inmates and with the new way of life. Goffman’s idea of total institution monks . An exception is in the case when a child Foucault also Foucault

has little contact with the outside world

fully applied in is mybecause the monastery nolonger an study place, enclosed the

are subjectedare to similar performances reasons, nuns have reasons,

by various feminists, such as (1988), Bartky s

ied stud are the monastic the are ones. T odies of menodies those and ofNevertheless, women. will after the joining of will thisinconsistencybecause monastery; his

the the ide a starting point for the production of docile bodies, of production pointdocile bodies a for the ide starting started to work outside workstarted to the outside monastery.

subject subject Nuns voluntarily valid monastery Nunsjoin myvoluntarily the in and case.

nunnery. a who in monk (confessor) lives priest

and, consequently, not does she up give entirelyher formation 11 .

According According to would Goffman,nuns have to his is exactlyhis is why

enters theenters monastery

even fromeven beginninge th oflife the her and . monastery the join they once

in discipline

an insti tutional setting (the army, the but

because he fails to make a

I amI also in postsocialist Romania Romania postsocialist in

(or is being sent by her sent byher being (or is

1995 un addition,In nun a in the case of total aware of thefact

desires. All of [ 1975] Differences :

136).

nuns and and

CEU eTD Collection Cat when using Lester’s model of analysis my in will thesisI pay attention theseto differences. impl less are nuns Orthodox icated ofcommunity, issues social the in social activities who nuns Catholic might thatunlike fact comenun from the process experiencingthe Thus, somethe ofdifferences in twoorders between becoming a studiedorder byLester is which an “active poverty, chastity and obedience. However, there a is striking difference between the Siervas my opinion, thesedifferences differences between the tworeligious institutions arein regard to the internalorganization. In used a similar theoretic Catholic orders, findI Rebecca Lester’s ethnographic study very useful for my research categories understandings and subjectsrela in process‘new’ positions of howthe and this it content experiences of theparticipants all while at the same time attending of subject formation boththat recognizes and takes seriously the distinct subjective coherent one. path ofthe spiritual their from disciplining position whoa hold ofthose power. disciplining techniques if monastic do they resist the not thus practices holic nunsholic

the out the Even though there are differences between the Orthodox monastic order and the aremonasticthe orderand the there differences Orthodox Even though between N uns’ subjectivities are not created

practices; side world. side

Rebecca Lester voluntarily devote themselves devote t voluntarily

they they

For nuns’ religious formation i religious nuns’ For al frameworkal

they think that they were particu training these twowould positions insubject collude single a bring withbring monastery the them inside

”

(2005) do not influence significantly

(ibid : 23). .:

claims thesame thing: that what need is , but in a total

- life” order life” Orthodox order and nun 12 o a spiritual existence and only only insidemonastery the asa of result the imposed on them imposed t would be ideal be would t ly

different context different the factthe that Orthodox both and larly being treated unfair to connected deeply are their previous experiences previous their to to the specific and moral . They do resist the the doresist They .

s who are cloistered. take special vows of

that somewherthat tion to existing existing tion to . Most of the ed is ed

a “mo ly . So, . So, e on e

as I as I

del del the

by by

CEU eTD Collection woman’s transformations. becausethesis we both discuss Orthodox monastic life in happening in is condemnwhat fa world different monastery in historicalandthe contexts distinct experienced in waysthe outside ‘90s) and nuns of generations onSerbian focuses (2004) interested in female monasticism in Orthodox tradition. In her research, Milica Bakic- desires. the rela discussing in helpful psychologicalones. also butstudy onlyThis is also not while spiritualusing path insights, of meaning find her the personal relationship God religiousdevelopmentalwith along her it deals with the way in which a novicereflects on the notion of religious vocation and tries to meaningf humanity that social“broader and commitmentsideological what about makes humanmakes us what and on experience self;addition,embodied is materializedinfluence in the according to cultural practices of interpret one’s owning experiences God. with commuting bodyand Lester her experiences of leaving of religious vocation by discussing the specific case of Celeste who tries to make of sense her postulant ith and monastic and lifeuniform a in ith manner.

(in term Another relevant piece written by Rebecca Lester (2008) is acasestudy of ayoung Next, I I Next, am going to theworkdiscuss recent of tworeligiousst

will to (novice) coming backgrounds social from different s ofeducation, class priv A be other closeto

nother reasonfor which from conve Romana Catholic

in ‘50s; the in monastery theentered (who 72). 2008: (Lester ul” Orthodox wo tion between the physical flesh - thetion physical between the outside world. Bakic outside the s

who

share ilege menmonastics in post her research 13 the same Christian beliefs and at the same time This approach is relevantmy for study because

or knowledge) religious nt in Mexico in nt . T his c his , she arguesthateven they, she though joined

ommunity is h ommunity is relates to m

- in a reflexive manner in a Hayden’s study relevantis my for S late ’60s and’70s; in mid‘80sin and’70s; ’60s late the context of context the he focuses on the experience socialism. socialism. - and ine ine blood e argues that the local is is

each togetherld byeach the nuns experience the factthe that Bakic

Looking at three three at Looking inner inner body and udies scholars postsocialist has a heavy has Hayden -

CEU eTD Collection found in biblical writingsfound biblical in the la is (ibid revelation” intellectual comprehension and .:39); grounded“logical in is one the former on “ Christians Orthodox andmode “analogic” mode“doctrinal” of religiosity Forbess cited in (1995 Whitehouse bytheboth and novices by the conceptsmysticismthe way of the whi charisma, and in analyzing in monastic life, which in exploresproductionshe the and knowledgetransmission of religious late twenties oreven later womaneducated the in monastery. T were very young; there were also exceptions, but in most casesthea the and thanmonastery educated ones when they joined nuns younger less the were older world. meaningless in living in that found and nopurpose in(war) society happening some existential questions or God, to proud serve very the joined educated women perceive their life themonastery. at monastery the there. staying and for joining motivations Hayden also anal analogic

“predominantly non another “multi- tter is characterized by the “stability, routinisation and universal appeal” (ibid In this context I turn (forthcoming)on context turn Forbess to workof I this the Alice In ”

linkedwith sensory data

Romanian monaster monastery for monastery different they reasons: mode of religiosity a modeis of religiosity yzes women’s life stories while paying specific attention to their ’

. The category second the in inscribed about be can talks she knowledge - verbal, emotional andsensua in order to orderto a deeper in seek meaning for their lives they came . as a result of thefact that they were disappointed b

So, following older whothem.nuns train over Taking the distinction Harvey . She constructs her research around . She research around constructs her y studied I ones than the

) made, ibid.) between two of types religious knowledge subjective .: 38) (ibid whileindividual experiences” the “doctrinal”

at at he professional women professional he their parents their

14 and mystical Forbess, religious knowledge Romanian in c ame l rather thanintellectual” (ibid ’ suggestion,’

from very reli of religiosity The Serbian nuns she interviewed In addition, she deals with the way the with way she addition, deals In type of based religiousknowledge entered the theirentered monastery in to hoping find answers to ch these terms usedare gious families and felt — bbess was themost she argues thethat .

y what wasy what . : 39) while Orthodox Orthodox : 40) 40) .: The The — CEU eTD Collection m antime, source important represent of income monastery. for the rituals, such as exorcism, which attest the spiritual gifts that monks have inarise nunnery. a differencesunderstanding between the and nuns monks the gender and inequalities that can similarities than differences strictly at the learning proce gendered. is that it talkabout argue charismaand and Godwill monastics I my thesis manner and their religious merit and reputation is a Both these types of charisma can be increased if themonastics behave in an exemplary another type of charisma: priest charisma or, charisma—a special virtue the latter viewed are as being more charismatic than the former monksdifferences nuns and between thathave to takenFor be into consideration. example, there though my are veryfor even helpful Godis process study, of analysis this discover . His active in role creat the caseof when they want escape to atemptation. many saints in order to learn from their experiences and strengthen their faith, especially they are equally important as monasticsconstantly use written text Romanian monastic life we cannot dissociate these two types of religious knowledge because comingfrom knowledge official written monasteries based is more on “obedience to the spirit” ( onks enjoy a greater greater a recognition inoutside w enjoy the onks world Vlad Naumescu Vlad (forthcoming) also but of process examines in religioustraining, the

when discussing the roleconfessor’s a in nunnery and the relationship between Ukrainian Orthodox monks. He argues that, for “imagination Orthodoxan that, novices, monks. plays HeUkrainian argues ing ing themystical experience” ( A visible gender inequality is that nuns practicecertaindo not religious

or gift or .

ss and nunsat Naumescu’s

divinely conferred divinely

religious texts. 15 study represent

as daily practices I think that there are more

Forbess calls it ibid cknowledged at a larger scale. in Hence, to all monastics .: 1) hile nuns are put in their put their in are shadowhile nuns

ibid In my opinion, in the context of of context myIn the in opinion, how to how to ofin process learning the .: s

les andles onru than rather 60) a gooda starting forpoint , charisma of office of charisma

, that describeof thelife This fact confirms fact This confessors can achieve . Besides the regularBesides .

Still, if one looks iflooks one Still, and, theat same

(ibid.)

. that . CEU eTD Collection everyday life inside the research, researcher in the field methods used the I present , I chapter theoretical m studies and and on institutions other total discipline society in women’s during position these periods information onRomanian monasticism socialism state during how thesechanges influenced life in themonastic setting. postsocialism broadchanges howand social during theythe see isunderstand to important it proces theyinsidepath one monastery, have we can the the follow understand fully they the in thes at look andmonastery to the broader historical context, the postsocialist period I this doing bythe held in is nunnery he confessor a theas menonly community a of in women. improvement. a to spiritual achieve order in and interior other way around) towards the exterior subjectivities ofprocess nuns’ reshaping the and monastic life of routines daily chapter in why my in focus onthree I thesis large themes, of each them disc being they opinion 1.4. s of their religious formation Even though all of these studies ofrepresent important these studies my all inquiries intoin monasticEven though life, The thesis is structured in fourmain chapters. In the first one, Igive

Outline of the Thesis the of Outline

examin

the analysis part: the connections between the outside and world the monastery, the framework e aspects and not dissociating between the life before entering the monastery and fail to take into consideration the whole range of aspects of m of of aspects range whole the consideration into take to fail both attentionboth pay A central point is represented by the gender aspect; thus, I discuss the position the position I thus, discuss aspect; bythe represented gender is point A central ing the links between the monastic community and the outside world, monastic the between communitythe and the outside links the

. In thenext three analysis chapters describe I in order to analyze to order in monastery and experiences. embodied monastery nuns’ t thecontex to personal

. As mostAsthe nuns interviewed I of entered th the research design

women’s lives inmonastery. the In the second 16 . ucault Goffman’s Foand Using ucault theories of onastic experience, in

to join decide women which

and and

and postsocialism and depict postsocialismand and discuss my position as a a my as discuss position

. By taking a closer . closer a By taking the findingsmythe of ussed in a separate onastic life. This is

some background some background I also provide a a also provide I e monastery (both from While the the

CEU eTD Collection Later these the translatedLater in evening in described were into I in more detailedwhich notes the day wasI writing down as many scratch notes whichdiary in write to asmy completeas and observations possible. as soon In course ofthe any at time chose I not to record the conversations, but to take notes and keep a research talking makeuncomfortablethemfeel to while want not did I Because formal setting. agreeto activities, a they not interviewed they engageddifferent be in did were in all while nuns. if they perceived it as being too intimate or if it came in contradiction with their status as myIn case, isthere the that possibility the informants not chose to share certain information 112). 1991: When interviews resear a using with the study additional“authenticity, reciprocity,provided throughfiltered own their experiences,understanding and of interpretation events. This interviewees formulated the answers in their own terms, th Another important spontaneously. advantage factof interviews wasthe using that the followfreedom ask to opportunity the askto seta of pre semiand observation, conversations informal in my position discuss and fieldwork theduring whyfinally difficulties them,expose encountered I chose explain I and wheretwo research sites I conductedthe interviews and participant observationthe and 2.1. 2. Methodology ughEven tho I inter In In this section of the thesis In myIn I a used research combinationofmethods qualitative ofparticipant inquiry:

Methods

- up questions and discuss other relevant topics that came up

the monastery. the acted with manyacted with nuns I will outline the methods usedI my in study, present the - determined ( questions

cher also takes some that risks s/hemust assume. 17 - structured interviews. The interviews gave me

and and conversations informal had them with as I couldI as using an an guide),using interview the e information I received being informationreceivede I being and intersubjectivity” (Stacey (key wor (key ds orshort phrases). me me

CEU eTD Collection work I work 12 my basisof bodyofonthe a me built information I argument. which gather to methods other each complement Thetwo theworld. outside perceptionsabout their monasteryof and the become way of to at reasons of life understanding of their their nuns, using bothopinion, interviews and participant observation, gotI more a in- m and with other.In each wefamiliar my became accustomedthere got presence they to behave they beginnduring ing, the In method col to research a as observation using participant course, mehelped clarifyand supplement the information I duringreceived the interviews. Of the formalmeetings. Hence, research because the informants informal convers usetheir of language. Throughout the timeent at sp the monasteries I also had anumber of doing takingcareofchurch, gardening),alsowere (cooking, cleaning, manual the but labor everydaybehavior nuns’ observedthe I monasteries two participant observation. conducted three duringHence, the weeks of spentI research the at more complete data and have a more insightful overview ofanalyzed the issue,I also with at the time, includedpersonaland observations: also concerns,impressions, problems wasdealing I that myonmonastic life. constantlystudy reviewed my couldI and conversations enrich notes add Ito m remainingopen to everything remembered, wrote attended theI down I and had. that day discussions I orderthechronological events

For a more detailed discussion on writing field notes see DeWalt and DeWalt (2002: 141). During my field followed their recommendations when taking notes. In order to orderto In useovercome limitations the the associated with of gather interviews, to d, acted a and ations ations thewith nuns ns ns questio wantedfuture ask. that I to bit unnatural and some of them even avoided me. But after a few days days few a me.But after and avoided bit unnatural themeven some of

my first days spent at at themythe tried control way spent monastery, they to days first they gave me the opportunity to ask different questions different which ask to gaveopportunity they me the

felt ease at to discuss some topics that they avoided during . This . This type of discussions wasvery important for my 18

y study new topics came the newthat upin topics study y 12 during the sermons, while they they thewhile sermons,—during

lect data implies some risks.

, helping depth y CEU eTD Collection an obstea, and the name for the community’s common property” (Mantescu 2007). principles. who retiretothose a ofmonastic life that will not be discussed here is the anchorite way of life (pustnicie 13 Nuns survive. to workshops order monastery’s in the in find jobs to able be to trained be to houseevery more has co “worldly” life carries on in this kind of setting is problematic froma spiritual point of view because concerning beingdecisions that house, by obeyed others. which the in The manner monastic Thus,house Church. Romanian Orthodox each t in theproperties monastery’s regarding representing and inthe the with relations monastery nuns’ everyday lives: she has an administrative role, making the necessary decisions there house monasteries many thewith members. Here nunshoused are separate in andbuildings each in large lifefound ofbe in can only herThesolitarytype monastic blessing. without with (along confessor)anddone decisionthe has can making be meaning power, atth nothing belongings of activity at a certain time monasteries and has some distinctive features: all themembers engaged are in the same type sine de lifeoncommunity ( tradition: based support sites different Orthodox monasteries located close to

“Obstea ( “Obstea 2.2. represent ) ) Romanian(The Patriarchy, The Of Fieldwork was carried out over a period of three weeks, in the spring of 2009, in two of two spring the 2009,in of in weeks, three period a over out wascarried Fieldwork The type of monastic life based on community supportis characteristic of small

Where? Who? Where? <

—food, goods; clothes, the and abbess (mother superior) is the authoritativefigure

Slavic, are one to six to nuns one are two out of monastictypes three of existent life in contemporarythe Orthodox togetherness

solitary place in order to lead a secluded life grounded on religious

they all eat and all participate —they theto sermons together;they share ) is the generic name for the community, when people cometogether they are

ot play such an important role in notsuch role does important play an superior mother . The ncerns: theytoncerns: have own earn their money, they so have fice ofHoly fice the Synod mănăstire de obşte de mănăstire 19

a large city from here is an older nunmakes allthehere is older who an ) 13

Rom and solitary life ( solitary and 2003:

ania. ania.

19). The third type The tworesearch mănăstire ), for ), CEU eTD Collection chance the observe.have to andwell providedme information with about past eventsand monastic practices that I not did very monasteries from for both nuns been knew has the there fiveyears), community (she with this nun experiences with me. Establishing a close relation based on mutual trust eve if they tomefriends want help if they or knew other women to willing share their snowball technique:ofnunsfrom one the the thehermitage, sister T from hermitage.second through recruited their respondents monastery the were So, the near members approximately monasteryhundred large with one sixty a and interviews at conduct howcame I is talk to me. to with This women like who themother would asked know if they existence). Hence, at the hermitage I interacted otherone, after the and sixteen years spent in monasteries, chose to return the in meantimebut twoof themmonastery the of left (one them monasterymoved another to study monastic life in their community. When I was there in the winter because have I been there before entry to thehermitage (schit necessary. between gaining money for their existence and remai differentiate always theyto a have test: at hard put are nuns money, to have workfor they the mainConsidering vow their be of concern. poverty for money for mont the pay workof to their (provide order toliving have in costs cover

paintings, church Due to theshortperiod of timefor allocated the research, it wasme for easier to gain

comes in stark contradiction with the religious and spiritual act ivities that should hly bills for electricity, water etc.) and also , she acted, she my as Tatia informant. key Sister their restoration ) ) ordertoin conduct participant observation and interviews and mother the alreadysuperior knew ofmy intentionsto

or buy other indispensable buyother or religious items).Working indispensable 20 only with only four nuns they have undertaken and the and that fact they undertaken have of of take care strict havingthe poor, only strict ning na for themselves food clothes, and

was a longtime resident in that

and their confessor. But Iconfessor. their and the church (pay the bills, (pay church the atiana

there werethere six nuns , asked nun , asked her n from the start to a “worldly” “worldly” a to , CEU eTD Collection forthcoming: 53). standing in for God, and that of scapegoat who took upon himself all the sins of those he absolved” ( sins. their 14 their assignments. given weekly “gifts” different going is nuns earn her to MA degree in theology thissummer. In termsof they have skills, rest the and of them levelsdifferent of education—some offro graduated themm had school secondary they had at old theinterview; time 100years of25 to fromthe age ranged in The respondents me gave opportunity observe thewhichdaily leadto environmentin their the they lives. participant observation there, having access to some private spacesmonastery in thelarge time research my mostof at spent the I hermitageEven though and mostdid of the four andall nuns confessor, one the interviews takingplace in houses wherethe they live. mealsduring observe and her behavior during sermons. the monastery In large I interviewed have to formala conversation, but get time not wethe and did novices (dressed sisters) made hermitage morebalanced. the it In I interviewed mother one superior),nun (the two m from enriched informationreceived monasteries, her I the in lives their lead visioncritical monastic life ofbeing but at the same how about knowledgeable time women f thespent in monastery, came the that to conclusion monastic way of does life not suither monksalso or reasons will comethat I reasons or to back later theHavingin thesis. detached a somehow and

After becominga priest, a monk can be ordainedasaconfessor. His I conducted I The people I interviewed are extremely in varied terms of age, and education skills. He is “invested with great power and responsibility, combining two contradictory roles: that of judge, 14 . Additionally, I . Additionally, I conducted one interview with a woman who, after ten years

they can cook, sew, or paint icons canpaint sew,or —they cook,

in total interv

were in the process of process completingtheir the in studies were

and the confessor. The second nun living there was at work most of most there workof was at nunliving Thesecond confessor. the and

iews with seven nuns 21 and according to these skills skills to they according are —and these

and twoofand who their confessors are role in a nunnery is to absolve nuns of of nuns toabsolve is ina nunnery role

I had the chance to talk to her to to the had talk chance I ; in in of one ; addition, the y study and and y study

or college Forbess Forbess

CEU eTD Collection dialogues and meanings,action with informants.” to interprets Thus,I her not minimize tried dissociate herself from hersocial background which shapes the ways she “observes, at As Myerhoff and t things researching process can give rise to a series of questions. Hence, there are two important their experiences inside the monastery. very is manner positive path.religious make themfoll that innerdrives their and faith sourceof the their understand fully as an insider in the true sense of t presence there and monastic to andanything related life everydayroutines. their Theyletme my accepted in, am thatI understood some have t to abou the religious knowledge practices and teachings. Even so, they memorehelped relationwith establish quicklya to them. nuns and society megave consentto her conduct my there. research Shetalked the with rest of the theology), understoodin she the importance of studyingmonastic life contemporary in g do.Bein an educatedplanning to woman (she has Then talk I holidays. 2.3. they and all receivedme very well in their community. important; at the same time the nuns hat must be addressed: my position asa researcher and my position as a“temptation”. I first visited the hermitage in the summer of 2008 and came back during the winter the during cameback summerand the in 2008 hermitage visitedof the first I Doing research in a cloistered settingmonasterya such as and not discussing the Al

Conducting Field Research Research Field Conducting though I was an outsider, wasan the fact I though was I that also The fact that was I

because they got to respect me for that, having the impression having methe for that, to got respect because they that my thesis

tried to maketried to mefeel ascomfortable aspossible. Ruby (1982 cited in Wasserfall in cited (1982 Ruby

a lay ed with the mother superior, telling her about the research that Iwas

person and this gave me the chance to openly ask questions about openlyquestions to ask gave chance me this the and person he word as word he studying a in countryinfluenced foreign

were glad

they 22 were constantly were reminding me earned collegethree MAdegrees and an

1997: 152) state, a researcher cannot 1997: state, 152) researchera cannot that At thesame time,

t hey can help by just help can byjust talkinghey about

Orthodox Still, background by family

they never saw me they me never saw they expected me expected they my in research a

that I can I tributes tributes ow the ow the not not

CEU eTD Collection on on as 15 would have negativea influence on interactions.our I tried to overcome thisdistance bynot ca social to different such belonged thatI things.Thefact unimportant and interviewees for apparently even the permission most spend oftime was their I do there. to free whatever I had whilewanted they to for ask whenever wanted I from a monastery leaving the while they tookvoluntarily vows of poverty, chastity and Iobedience. wascoming to and decided to join the monastery. I was an educated middle- “temptation”. wasI one ofmany the possible representations point of their and view. my onthings understand respondents’ strivingpresent to ownthe while perspective position useshould it carefully. myIn did I what study Wasserfall (1997) recommended: I tried to process. But the at same time was I aware of the fact that reflexivity has its limits and one accuracy, treated the i situation,overcome double this I checkedpiece a of information sure of wasnot if I its from that of the respondent, giving rise to a conflict of interpretation.my In attempt to experienceexamining of the responde a depending manyon have interpretations, can who it analyzes good a familysame a someboth and So, the job receives partner. if she her from story help family a be ori believedwoman that should strongly contradictory had example, points we of view regarding the woman: contemporary they samemany sharethe For and the on do not things. distinctsystemsvalues opinion have of differentthem how influenceWe they myto see and could socialg classes, belon research. reflect tomemy but on critically between ofdifferences importance and the respondents, the

Trying Trying text in need of an of need text in it rather than just presenting the way monastics interpreted it. monastics the interpreted thanway it presenting rather just The second subject worth discussingThe secondworth subject here is themy in monastery as position a not not to to tak e

alysis. While using the collected information the collected using alysis. While for granted the truthfulness of the answers received during the int nformation I had as text nformation as had I

tegories was problematic firstat because was I this afraid nt the researcher can assign it a different meaning 23 15

and use and s opposed to them who were supposed to themsupposed to were opposed s who ented while asserted I that she can have

, my attempt was my attempt d class youngwomanclass abroad studying my self my of what they gave up when they upwhen they gave of they what

- (Borland reflexivity in the analyzing the reflexivity in

to offer my ownperspective erviews, treated I the data

1991: 63). When 63). 1991: CEU eTD Collection in this chapter Iwill refer only to the hermitage. thus r geographical areaand confront samethe problems their in people: villagers and visitors from the city; the monasteries are situated in the same outsidethe are similarworld co outsidewomen live monastery. Bec who the motiv will I Second, outline the typologies of women who enter m the monaster will look at two by about the intrusion of the exteriorto in will I Also, thehighlight felt tension in by nuns the of process development spiritual but also the spiritual borders that separate peo notquestion the only physical thatdivide borders monastic space the and outside the world world the and impactoutside of on life. some factors convent will external bring I into fence” happening is what easier establish to a relation. very not but rich either) poor are nuns Even now though behavior. and my special appearance attentionthrough attracting nducted the research very are close to each other and, as a result, nuns’ in 3. at . In this chapter willdiscussI theconnections between th Outside the the Outsidethe W Outside the Fence of the M ions behind y, attentionalso paying most of them come from working class or middle class families middlevery or families class (not , mostpoor, class themworking from of come main aspects. First, I will talk about the g monastery monastery their their on the .

choice The fact that our

orld inside even though it influences what takes place “ place takes influenceswhat even it though inside

there (nuns from monasteries withsame both interact the of kind . Also, will discuss I the nuns’ perceptions of

t o

is the surrounding andthe areas impact their on convent life.

a world that in

such a such social not backgroundswere so different made it ause offact the that the two monasteries where I 24 ple who share two distinct systemsvalues. of

n onastery organized organized orderplace. In to doall these,I

most casesdoes know not much about — eographical location of the elation neighbors)elation the with e monastic setting and the monastice setting the and Connections wi onastery

and present teractions with

contemporary contemporary behind the

brought brought

all

th th the the the the , CEU eTD Collection fromwent wo to rse. bad After the lake was leased city came over us and it conquered the quiet life we had” (sisterTatiana monastery into meditation,the ofand“the search but in silence Theyretired rowing. went lives hermitage their at quietly the even sideled and long onthe took walks lake typicalsuburbanization for the Romanian large years approximately six were villas constructed as aresult of the intenseprocess of nuns. the inhabitants negotiation between of twospacesand was the its closure positive not for the especiallyneighbors’ duringsleep, weekends.most is and the This visible direct order halfdisturb sermonin morning (fromto the hour not wasdelayed an 6:00) to 5:30 decided to speak out and after atalk with the abbess they came all t perceive the noise coming from theeach Andmorning. so it seems both the that members of the monastery and their neighbors people the next living atmospherewouldquiet t Yet ambience necessary for praying and spiritual ascetism, the nuns never complained about this. Even thoughneighbors the are constantly making noises loud thusand disrupt quietthe deeply inconsistent with th incorporateswhich big (somevillas of them unfinished) still a and warehouseconstruction situated in a village near a big city, between the cloistered sacred monastic space and th 3.1. hey recognize the fact that they do not like the noises and tumult because a calm a because tumultand and noises the thattheylike fact donot the recognize hey The fenceis constituted symbolic a object, as representingphysical the border When monastery was the founded wasno there nearbuilding by,but in the three last

Theand BorderSacred Profane between Space - door were discontent about the sounds made bythe churc Some of of meditation. favorable to Some peace an inner acquire themhelp to e ideaof isolation and characteristicsilence formonastic a setting.

at the end of an unpaved road. The surrounding area Thesurrounding road. of end unpaved an the at

other as an an other as 25 cities

for the next fifty years, the new e profane outside world. profane e outside is Thehermitage (Chelcea inconvenience. 2008

But Before this,the nuns ). Andsituation their o an agreement: the agreement:o an the

in in this case hbell in the

owners set near by near they they , or or is is ,

CEU eTD Collection should always have their hair covered. they gave up when they joined thefaith up and gave joined they whenmonastery their they is reminded nunsconstantly the are fronteyes, in of world their right outside 16 and, at the same time, to not have be cultivated could which land with crops to securethenuns’ daily subsistence. immediate world. outside situated Being near a big city,the hermitage does notof own plots system and organization ofbecauseles ru thenuns undertook. they vowchastity of the with being bodiesconsistent pure, keep to meant their is aspect The asthing. normal a it perceive now and they dothis to themselves very strictis and it is difficult to these wear duringclothes summer nuns the disciplined always h shape long oftheyonly the bodies; wear their black see nobody can wear they largeskirt ( long petticoat a men. black the Under try fromunless outside people the with visual) try to overcome this temptation feel uncomfortable seeing deeply affected by the new changes: they ar dwellers can fish without paying afee. lakebecame The aprofitable business because of thecity the barrackwatchup a hermitage near over so guards fromthe the lake thatnobody where works in in works the cityand she has maketo the trip nuns

As it is considered a symbol of femininity used by women to attract and seduce men, nuns say that they

themselves

have the freedom to leave the monastery in ord The geographical The geographical location of the great a monastery has impact onits internal ave akerch that

come not to ief head ontheir so t here during the weekends to fishand Therelax. nuns’ way of was life appear as a lmost people naked

by respecting some basic rules: by someavoid rules: contact any they (even respecting basic

a tem

contact with too many as she people would have hadif she ptation for thoseptation outside the fence, especially for the that theirthat cannot hair seen be

it is absolutelyit is 26 e more restricted in their movements

on a on

getting piece suna a . Having getting tan of the

have to adapt to what adapthappening to to is have the in

daily er go to to workor to school. The abbess

basis

necessary. At the same nuns time, ) so jupa that they are sure that

. tested almosttested every They day. In order to be more efficient . 16

Even if the dre

rior forcare theexterior - sleeve blouses and of

the kind of life kind the

Hence, the

and they they and ss

code code

CEU eTD Collection my onmonastic among roleto writings important current life. thesis the known experiences and their opinionmonastic their outside onthe world theyas attributed an content that someonewas interested in their life stories . They this opportunity make used to discuss withme, not reluctantthey were at any moment; probably this is because they were seen be can behavior. their in the inner will to improve their spiritual lives voluntarily reshape their sub internalizingmonastic a rule which also uct cond monasticof life: that of with interacting lay not people unless accordingofunwritten one shehumbleto the rules is acting shy, showsthat and behavior Her where weschool could tal kind of Tatiana this contact. have for nunto appropriate a people. addition,other In time, when the even comfortable in crowded places; while we were travel consequently, had I the observeherchance to behavior. It was obviousdid thatshe feel not minibus.met I sister Tatiana would monastery, that maythinking the wasin she she be someday school driving while to went night”at (sister even is late peopleif it gosomewhere onother youcan easily,and depend travel youdonot app talk 11) 2004: they notof undertake allowed poverty monasticsare owngood to personal s to

use publicuse transportati have her own car and use it ownit went when caruse she her and have reciative both she both discloses the dynamic relation between the interior an the exterior; the act of ly Tatiana

about cars, pinpointing their utility: “A car and and

we we we f ). EvenTatiana ). ather ather on, her parentson, her bought car. a Evenher though tovow according the Tatiana k and k and with being there, feltacquainted she more it, comfortable. hardly audibly hardly spoke talking, re Vitalie twice in the city university when the was to going she Even the were though nuns constrainedin not any way to

said shethat became , the confessor from the hermitage,

who does own not a cara has ing license.driv She a bodily practice showsthat bodily a 27 avoids touchingpeople because is not other it

to the city; l ing by bus she looked down looked she bybus ing

chose arelaxed

is very useful because you can very usefulis becauseyoucan and avoided eye contact with with contact eye avoided and in in the meantime she takesthe it is

necessary. own a car. The nuns nuns The own car. a

the jectivities andthis

nuns (Bakic place near her for for

who have who have Tatiana ’s - Hayden most of and, CEU eTD Collection embroideran she illness. W motherbecauseof WorldWarher died an the First and fatherduring waskilled her after whe Still, there are some werethey very young, they discovered God and felt that their true calling wasto serve him. theinvoked same reasonfor their choice. At some in their point lives, mostin caseswhen 1959 in October wassuspended after First WorldWar, during the communist era (before or after the Decree 410 on 28 and general thoseespecially who liveinoutside world (their critical perspective). reasons of womenmonastthe enter These some are ofthequestions that I want address to th in society? Why outside fencehappening the ofmonastery?What is opinion about the their woman’s a role in monastery? the themselvesreinvent join and m thi association between the message transmitted by the commercial and convent lif with campaign advertising onastery: “You die as acitizen s is exactlys is the what join and monasticsleave world to outside the decide dowhen they 3.2. also also n they joined the monastery. joinedthe n they Mother A few years ago, in Romania a large mobile phone company launched a strong mobile Romanialarge a companystrong in phone launcheda ago, A years few Even though the nuns I talked to entered the monastery different enteredmonastery in of to periods the time talked I nuns the Even though

for for wanted to become one. She left her aunt’s house where she lived, worked a while aswhile lived, she where a worked house aunt’s her left become to wanted She one. Contemporary Wome Meanings Shifting Worlds, Shifting hile she wasaroundhile 10yearsold, she groupsaw a of and nuns from on point that choosing this. Furthermore,choosing path present how will women they I perceive in ess and afteress and years two she took

do they not identify with the

differences between their stories depending on the specific moment ery, at what stage in their lives the slogan “Reinvent yourself! slogan “Reinvent the

the and again rise monk a as [nun]”.Why dowomen to want n

late

‘60s) or in the post ‘60s) or the in Ecaterina

dominant 28

the final step and joined the monaster

What percept their is

came to themonastery at the age of 15,

images ofcontemporaryimages the women?

is section in order to see what kind kind what see orderto in is section they makethey thisstep and their what socialist period ”. —

Father Percept ion about what is is what about ion Miron ions about ions most of them them of —most , makingan

e, said that e, said that y. Three y. Three —

CEU eTD Collection world and, as a result she result a as and, world recoveredstartedshe think very to deeply meaning about the of life her this and role in was also an atheist until the age of 19 when she got really sick and went into a coma. After comesfrom an atheist them problem because their parents disagreed with their decision. monastery. comi were nuns reasons. if the addition, In material way of for life this did choose they not thus being even pleased that they chose t their contest decision, not did parents relatives or why their is backgroundthis and religious monastery before theentered thefall ofcommunism came she decided to do the same; older their sister joined monastery, joinedthe sister youngest her after nun and, was a who ofaunts one her visited joined she the monastery even though herparents disapproved material and rather ones going interests than church began regularly. Veryspiritual to soon r even young women Godin , this 19.Mother was when she sermons a monastery at near her home village and finally joined Nicholas also becameof brothers his until monks ofdeath her one and confessor themSt. at wasa

shift in parents’ opinion on monastic life opinion in on shift parents’ ng from large families with many to knot to Most of t Most characteristic of

nastery while she was a nun.

the ties tered whothemonasterytered hose en a

n pursue home orderto away from in dream their again

family (her father was an army officer during communism) and she during wasancommunism)family she father and army (her officer

the communistperiod the

Paraschiva’s

radically with their family. For example, the abbess from family.example,abbess For their the with the h his path. Somec path. his of them

changed her way of living. She started to have more have to Shestarted living. way of her changed

story is very similar:many for years asachild

children, usually more child one children, than joinedthe Foryears three Mother

29 is the lack of religious education and and education thus religious of lack is the they which in

them soon after the fall socialismof faced fall areal the after were

of The most reason probable for m after from families with a strong

e her c her

Irina

fromwealthy families and brought up. . Most ofwomen the who St hoice. They still donot

. Nicholas regularly

and it took years took it and Someof these attended the

mo ermitage nastery nastery

she for for ith ith CEU eTD Collection the dailyconcerns the live in troubled times and as a result people are less interested in going to church because of Fa society. happening in with is what regard in dissent their expressed outside they world; the talkabout also when age.they and ofcommon Theyshare a gender same,matter opinion no decided embroider,she theand age at of 15tofollow her sister by movie, preferred stay rather herself goingto forbut timeor a out friends spending her with about becoming thought nun.Realizing a when she was ten and visited her sister who was already a nun at that time; then she first outside to the world was a single child; in all cases there were one or more bro offspring gender donot equality.their in In they believe an get education equal to right the stay always men.behind Eventhough monastics thatwomenconsider men and enjoy should addedabbess thatwomen be should humble follow and temptation Evemade firstwhounder and one fell because wasthe Adam foll Bible) the and women they nowadays, concludedthatwomen are rational and determined. Drawing an association between Eve (the first woman according to seemsIt that them God.to bring closer support ther Vitalie The discourse of monast ofThe discourse Still, thereStill, are also cases which in the parents of nunsfuture rtedsuppo th

or understandor herbutgot decision, they usedstruggling theto to ideanowis and she from which more than one child entered the monastery. None of the nuns I talked to None of talked childenteredmonastery. one I nuns the more than the which from

these women

did . not pinpointnot M take of care their parents. Mother onastics

tend to

depicted women as being sensitive and helpless whil specific ics isics regardingthe almostoutside womenmonastery the women should be involved in womenin and be laborforce th should that involved paid e

come from religious families from rural areas events events that with, not does justthatwe he agree saying that activities, not“worldly” like did enjoy she 30

opinion, even if they receive an

Anastasia

thers and sisters and who thers remained in the her mother; her agreed.

Virgin Mary’s example and first entered a monastery

wicked than men

education ow her. eir decision.

with many many with e men are e menare The The and and , CEU eTD Collection present the in Bible by supported ideas and women which the Church fromOrthodox depict a are moreimportant anything children.these than family a complete and be without cannot sin. Ort Romanian the promoted by about the discourse termination of very pregnancyis similar to pregnancyappears ifunexpected and an that said and womenrole important have an this.Young have in people Father theseideas,supporting the maintaining only not responsible same linkednotion be of ideacan the gender with inequa beca only wives realm; an inferior position in comparison to nottogether, the man” abbess). (the woma Therefore . managing household the have acareer who said thatwomenwho said re Lay w Lay n’s primary concern should be should primary concern n’s

Vitalie they encouraged are Regarding the problem of women, nuns are quite the are problem nuns conservatRegarding of women, above your above Tatiana the family keeps united.(sister and ) is the element that gathers around her the whole family. Sheoffers stability most the impor A has woman capacity highlywomen appreciate I who many have chil , women should work a “double day”, both at home and in paid home, “doublein employment.Bu worka day”, and at t both women should omen advised are to sacrifice themselves in the name offamily values because

it. , women

blamed the lossofmoral values characterizes that our contemporary society A use the general belief maternal that is ties are stronger than paternal ones s Devault (1991) argues, in this context caring becomes gendered work. becomes caring context Devault this argues, in s (1991) f or s

, it for creating a family self should get married main get their and should means thatyoudeeply cherish deem themselves fromEve’s original sin

- sacrifice.

abbess made to carry out their maternal dutiesbe mainly and hodox abortion presents i which Church

If youhave t By sustaini

men. W tant role in a family as a mother and wife. She mother wife. and She a family a as rolein tant with

reference to Paul

, but also for, but married also giving and birth by getting some women cho her family because “thewoman holds afamily 31 omen areomen associated primarily wi ng thispoint of women render nuns view, in he capacity t

and respect

the Apostle ( duties duties lity as women are expected to be lity womenexpected as be are to dren because of their o put others’ interests ose to bygiving birth: should your family.

have an ive. They ive. adopted the official discourse Sfantul ApostolSfantul Pave

be n terms guilt of and sex beforesex marriage

child rearing and rearing child

abort th the private

mothers and

ion . His His . The . The

the the In In l a ) CEU eTD Collection mother wouldof mother care tow children of their monastery when they the enter are brides”; ifbecome they “God’s of it. Hence,of it. t 17 . theunfolds outside fence of monastery the to sinners menconsidered be are more than women notare allowed of fact being ofvery by to enter the virtue attestedis also by the fact that there is aspecific place in the church infer men. temptTheir to ordernot theirin heads cover to have they men are: than God.addition,womenmorerestrictedto In themove inside closer church their in are the Bible: man was created first by God and thus he has a more privileged position, he is womenand behind orderthem. In to why explain it is like this they again places theyare different the notion of family that they abandonedshe the idea of her own having kids came when she the to monastery. example,For Tatiana to used got nuns house. the In workoutside to of rest time the and dedicate their household to Womenexpected are to be theprimary care takers for the male perspective, dominant according which to women are placedin an position. inferior

In nuns’ opinion, all women have maternal them. including instincts, ards all In In this chapter I t Another indicator of th

do not feel the loss of not having children because they ga children ofbecausethey having the feel not loss do not of of he he ofritual becoming symbol nunis a the of their mankind, claiming that

own the the idea thatthey wouldnot have own their and havechildren donot regrets. once theyonce enter her children. ( , this they ishappensmostcases) redirect what in their maternal feelings even though ried to ried to the the thethatcapture connections and nuns world between supposed to stand

e thatmen fact women and distinctpositions roles have and is

the monastery, aving le 17

she recognized the fact that she likes children , by praying for them, theyofpeopletakelike care a .

T 32 he fact that the monastery

inside the inside

behind the “worldly” understanding

church: men sta should

children and the managerschildren of the and the

eternal still young donot and ve new meanings to the newve meanings the to

women union God with —they is situateda is close to —the altar made reference to

since they are spite ofthis, ior position nd , Nuns said said that —where

in front front in ments have have

said

CEU eTD Collection activities as well ason the relationships theydevelop inside the monastery. freedomthatnow aswantedprevent men the to ldhad they and shou act guided be to they by . lead them w terms of sin time example: and compare lay women with their ideal image of femininity which setis as an aspiring them.before thinkfact Nunsabout donot the the so contexts are monastics the thatin evident is women about lay talk when they fromwomen Bible) of the figures monastery) and making referen differeMovingearth. along world,outside lifestyles becausenotavailable did the identifythe enteredmonastery with nuns they in the monastery and then present their (critical) per on spective reflected theirin conduct. In thesecondsubchapter themselves from the interior towards the exterior; thus, their inner spiritual values should be situation, monitor behaviortheir and control their desires ordernotin fall to into temptation. In this th developing omen bear should children and sacrifice themselves for their families while men’s role is to eir neighbors or the people they work with; as a consequence, nuns have to constantly constantly to have nuns consequence, a as they work with; people the or eir neighbors , they explain, they women’s subordinated position both societyin and inside the monastery in In the next chapter Iwill give an overview of daily monastic life . The rationale behind this behind The rationale statementthat women is . fe ’ view all women the the because they are not urban area urban Eve made—Eve amistake and now women all deemedare for to pay This it. why is Vi while rgin Mary (as she was both a virgin and the and virgin a wasboth she Mary (as rgin

looking for deepermeanings regard in people’swith existence onthis has a great influence on nuns’ lives. They cannot avoid contact with contact lives.avoid influence great onnuns’ a Theycannot has

should foshould llow certain paths nt scales whichnt in gender areroles defined (society and

supervised while outside the monastery, the monastery, the while outside supervised cesdifferent to timeperiods 33

I discuss women’s for reasons thejoining , paths contemporary women;

mother (primordial ll into temptation when they

that others have followed have that others distinct

of Jesus

, focusing ontheir, focusing

from times y must discipline ). ). At the same

—important one most of the

another another CEU eTD Collection origin in th contradictions paybetween discourse the practiceand and constantly attention to theirtrace of thesense conflicting relations them.between but the which make act, to in order to manner developthey in actual also explanations they inconsistencies the not to only attention between their discourses regarding topic this and the the relationships built inside themonastery between different types of actors. payI specific strictly organized First,sections. I touch upon twointerrelated aspects in relation whichto women’s are lives monastic life transformed is due the to larger changes cont in on in but grounded facts desirablerealitybegins.a will also I on light way inshed s the which which not is discourse practicestops a and where seeto practice, tryingdiscourse and both on monasteries on the basis inside regular analysisa and happening of is what chapter women, this perspectivesmonastics’ oncontemporary to fall into temptation and, as a result, to , thehand physical hardship is meant keepbodi to the necessar responsibilities.manualreligious labor The 4. 4.1.1. 4.1. Life Looking In order to make my point as clear as possible, I divided the chapter thein chapter to divided I clear possible, as as to makemy order In point After disc In

y Time and Space in a CloisteredTime SpaceMonastery in and side

to work in order to e outside worlde. outside The D The

the monastery

ussing aily aily and ordered and O verthe S chedule monastery world outside betweenthe the interactions and ,

nuns : time: and space. ensur

divide their time between mandatory physical work and physical timemandatory workand between divide their e F

the the ence strengthen them spiritually. financial autonomy ofmonastery. On the other — 34

plays An Inside View on Monastic Second, usi Second, While discussing all these topics, I will

a doublea role. es and minds of nuns mindsof and es ng concrete examples, analyzeI emporary society. emporary society.

is dedicatedis to

O As sist n the one hand, one n the it

. I will focus. I here busy busy ordernotin er er

Tatiana

the depiction depiction the

two put it: it: put

main main and

is is

CEU eTD Collection because atbecause prayers. is not indicated any specific time for energy that day because she is going to do heavy work, she is permitted to have breakfast. Also, in this program an twomeals anonly as effect aday the factof that they constantly away break from try to “worldly” the desires 20 19 18 has two mother superior The additional tasksin outside the world mustwhich be work also respected: school schedules.or situation. It is impossible for everybody to respect the schedule because all of them have —Recreation19:30 time - 19:00 - 18:00 - 15:00 - 13:30 - 13:00 - 8:00 - 6:00 —Waking shower, up,takinga dressed,5:30 getting praying wayfollowing thatschedule educating their will and desires. proper the foprogram meant ensure rmation is “to of the sisters” (Lester need to have a very strict schedule sets that th nuns the recreation alsofor and find time praying) and these (manual labor twodeeds balance “ Monastics have to take of care their soul, pray ceaselessly and in live poverty

Cooking, sewing, taking care of the church or of the garden. In this schedule timeIn is there no it for because allocated breakfast is consideredoptional. In eat general, nuns d focus only on their necessary needs. But of course, if someone is weak and powerless or she needs more This program changes summer programThis during the changes chores prayer doneafter evening the are timeafternoon when 13:00 — 8:00 19:30 19:00 18:00 15:00 13:30

The hermitage, being a very small monastery with only a fewmembers, has aspecial Even though the monasteries where I conducted my do research not have fixed a 15:00 it is too hot to start working outside especially if we have in mind the clothes they must wear. Morning chores ( chores —Morning Dinner time —Dinner praying/sermon—Evening —Afternoon chores —Recreation time —Lunch time prayer/sermonMorning

everybody onerespects, of the nuns summed the usual up daily schedule thein 18 :

task of task jobs

(task of obedience) canon; the nuns and novices are free to choose when to do their daily as a music—as a teacher at a

obedience) 35 19 e rhythm of daily life. The rigor life.of rhythmTherigor e daily their

theologi cal seminar and as a 2005: 25 2005: ” . In order to - 6) by by 6)

CEU eTD Collection librarian rules thatrules keep the external context they cannot dissociate their everyday existence in the monastery from the ge supposed are certain benefits out of their work: a salary or the opportunity to learn. So, even though nuns majority. Moreover, it is best in their interest to respect those schedules because they receive cannot nuns the liveaccording theto Shethe in tenth and to heraftergraduates.school. is with studies she continue grade plans of timerest the monastery. Even the she at though is beginning of thissummerd an until then she goes to university Tatiana She also attends evening planning school, to graduate from housekeeper at villaa near monastery,the going work to every day from Friday. to Monday their bodily energies to external authorities near by they monastery asks to forBy have permission. something andwhere bewhen to what and activities Godto by in ofcontrol theilonger monastery. Respectingthe most and first important disciplines that theyto accustomedbodily have get to under earlier, press wasstating Asliving obedience. I the and discipline God outcome:with through connection their the desired improving at get can women are in the monastery they try to do their activities in the pre Working and learning in environments in which other people count on their presence, presence, people inwhich in ontheir learning environments Working and other count and sister plus some other responsibilities—plus some other ing their ing obey out ofout their own initiativeslikegoing theto local or store attending a sermon a at to be cloistered and have little contact with the outside world, in the present with the in present theworld, haveoutside and contact little cloistered be to Areta

r actir are still inare school. Thefirstis one going earn her to MA degreeat the

ut questioning their authority. questioning authority. They are ut their witho superiors, the

world going as long as they are also a part of Butw part a it. also are they as long as going world vities andvities of thei

time table involves table ir own regulations,ir buthave they stick to the with

concerning the monastery. Mother monastery. the concerning , they should engage in. When they want doto 36 r timer they that voluntarily and offer their lives in the process of religious formation

a discipline

twenty five,Areta ure of a strict amongure ofis strict routine a the howing obedience and submitting and howing obedience mean two days week, spendinga ear. Sister Sister thisyear. school high t to show to t - established orderso they

attends evening high evening high attends

that once they join they once

Suzana always t they are no they no are hen thesehen novices neral

is a a is

old old the the

CEU eTD Collection reshape stay stay there, an immaterialand language through themselves of expressing way learning new a involves which one practical accordance with the spiritual values characteristic ofmonastic life by andworldly monastic the museum, thus helping the nuns to survive. So, the relation of exchange with the external So, the with external torelation of nuns museum, survive. the exchange helping the the thus interact with circumstancesto here living arebythe nuns forced and the muchpossible, as possible pray Even though,holidays. sister Tatiana as city The perfection. spiritual situated monastery, being proximately ap 30k ilometers as that long asthere are some competing external factors that work against their desire for continuous seemfor might advantage their an be houses to ( of themonastery, sell religious objects in the special shop at the entrance of the church monastic clothes and covers, work as guides at the museum situateis which precincts the d in the areinside monastery. There inworkshops they which painticons, sewor embroider Buthere the worldeducation. lesswith members communicate the outside because they work of nuns though the facts are a little bit different. rather impedes it. it have not positivecontrary, a religiousdevelopmentalOndoes effect ontheir the path. theaddition, that fact they have constant concerns regarding how they are going to survive pangar

on a vis is main highway, At At

), or work in the administrative offices of the monastery. Working oroffices themonastery. ), close to workin administrative their of the their and stop them stop sermonsand same from all the the attending are

St. N St. this trial

people because they are the ones who buy the goods that that they aregoods whoproduce visit and becausethey ones buythe the people subjectivities and icholas

one is

slowed down by their rep slowedby their down . which implies the step of receiving charisma monastery we find a similar story After they the enter monastery, redefinenuns learn howfind to a balance between ited bymany on tourists,especially weekends duringor

The activities that disrupt the dailypra said, monastics are supposed to speak as little as 37 eated eated con nections with the outside theworld. with outside nections

religious training, but itis not like in terms of nuns’ activities . paid employmen —paid and t As I noticedAs I during my two systems of values a

two

their agencyin - fold process

yer schedule from a large , even even , : a : I n : CEU eTD Collection where only the members allowed) are delimitation between public (the spaces where outsiders have access) and private (the spaces forreasons this.For example, it is di “forced” the monastics be to more open outsidetowards the world, are there also other succeed. Besides the fact that thesocial changes and modifications in the monastic statuses the nunsinspire living withthere such spiritual a n dispositio of did interiority,they fully not thatthissetting is God.states meant to bringcloser one to for them improvement placeimplies a such in of presence individuals interiority. Additionally, the in certainspace timea experiencebodies and ordertoofplacement of in produce individual (God). As abbess)a of representations or divinity (the surveillance, they have to show power in obedience deferenceand those to decisions concerning their personal and care maintenance because, being under constant own control activities t nolongerin and ofindividuals are their […]stations as while (1990 training religious” world also 5). serving for[1961]: the the dimensionlife. monastic of social wasit understood in the monastic community. Thus,I use this term to characterize the behavior. their organizes how it programswill direct I my attention towards the inner see spaceorderto in monastery of the abouttalking nuns’ the “traditional”disrupts monastic life on is, world hand, one the advantageous an for one nuns both tourists, and on but t 4.1.2. Even though the goal of thetwo monasteries where conductedI the research was to In Goffman’smonasteries view, are social establishments “designed as retreats from

Monas ticSpace

daily schedule between the and incongruence the worldly and monastic talking aboutnvents, (1958—talking co Bouyer in cited Karmel, 134) 1961:

Throughout thethesis use I “tradition” as an emic concept, as

fficult fficult induce ato certain spiritual disposition when the

spaces inside themonastery is

After After ideallysilence. carried be onin should which 38

result, the monastery regulates the hey cannot take even basic even cannotbasic hey take not marked.not clearly This human beings —human beings he other, it it other, he

a certain Here CEU eTD Collection uct shape cond to their of disciplina the result a isonly formation not of subject situationthe process nuns’ that in confirms bodies. This hypothesis their the behavior these th supervised, not theythe waywhen oftheyhave tendency to Still, are monastic life. forget the andwith they internalize identify relation their God with because strengthen way a to as nuns themselves and useful they donot anydisobey orderthey receive.because Thisens happ the he dynamic in the abbess is in charge and always keeps an eye on the other members. noticedI a distinct theythat are assigned. is notabbess are there nots being w of range city disciplined more are throughnuns a . in engage access almostto spaces all andhad more time observe to how theyareused and by whom. the line. fluid In thispartof the possible itisdiffic implies that hile somehile goto nuns to workor school, . architectonics had I there of because ofhermitage context thespace— mainly the the in

The second have case applies to themonasteries there living Thenuns studied. I do not perceivedo not the control overbodies their from alienation an as rather but themselves, The The ings and act a ings act and

activities, especially because they also signifies As Bakic As

physical physical even thougheven nuns r presence: the nuns’ work rhythmmore alert, is they all trymake to , in foucauldian, in mechanisms terms, on ofdisciplinary the failure a enforced ult to do this in practice as as in long topractice as dothis ult - Hayden (2004: 11- location ofmonastery determineslocation the the daily activi nuns which ties

at a certain level. acertain at But are in evenings things different weekendsthe during and the when

iritual sp forgetting their about “irresponsibly”, bit mission.

thesis, I discuss the monastic space—geographical loca

are supposed to communicate with outsiders as little as upervised, coerced theyfeel so doallthe donot to work

intense programlabormanual intense of

2) notes, ifmonastery a is situated in the countryside 39 those who remain in those in who remain the monastery while ry ry techniques, their pastexperiences continuing

work outside the nunnery. the work outside

these spaces are separated by a very

than if itis close to At the hermitage, tion and tion and a wide wide a Their the the

CEU eTD Collection together with sister Tatiana which only in lived of was see one I I had to them,While permission I one there the the uninhabited. Even starting from thenhadI access to all rooms, except themonastic cells. one until hour camean ofnuns quietthatthe the was so monas It out. they can dedicate more time spiritual their to ends borrow for their spiritual purposes. cons not is intervening with their nuns’with way of the penetrationin monastic devices setting utility,the oftheir these microwave and a lawn mower garden. the pictu the whole that detail important youone disrupts lake. look, the observe Uponnear closer ( refectory bathrooms, the two the and belfry, the church, th one e observe the courtyard. you Next covers that nice pavement the and road the dusty between symbol differenta of type of experiencing existence, physically markedis bythe discrepancy world enter and the outside youleavebehind gate, the pass night. As duringyou the locked being rarely open, always almost is Themaingate it. you closer, see monastery’scan through the fence the courtyard and the thatare in buildings hermitage situated at the e

haveefficient swingbe tantly they to so between twoworlds of the outside world: the world: reminding youofoutside re the In myIn first day at the hermitage, I sa Even from significant a distance you can observe thesteeple ( faster Constructed less than a decade ago, the monastery was

ways to theirways to timesolve probl

life which should which ledpoverty.I be in nd of an unpaved road nd of unpaved an

Therefore, nuns

for five days. wasI very glad ha I

meant to ease work.the nuns’ Eventhough deny nobodycan story monastic houses which building the cells, the kitchen, spiritual preoccupations trapeza

are somehoware forced by external circumstances to t onat bench the in courtyard for morethan half 40 ems ), the annexes and the beautiful garden situated beautiful the and the), annexes . After you pass the barking the youget and dogs . Afteryoupass

spotlights that illuminate the courtyard and courtyard thatilluminateand the spotlights .

arealm of This silence. rite de passage, the and cope with the with existent technology so cope and n my the opinion, of use these devices . Nuns

d this chance, knowing the in order to find enough time find enough orderto in time have busy have schedules and might seem incompatible turnul bisericii also equipped also a equipped with tery seemed ) of) the CEU eTD Collection behave demonstrates that their spiritual values are beingput in practice. order to in themselves partitioning mechanism spatialofmonastery. organization This the of in monastic cells ofimportance even if they take advantage of new, advantage technology the take if they even on internetand the ain monastic cell they notwere used in improper ways: the computer up to hookedwas not worlds. of electronic devices in and the walls, spreadover onthebookcase.roomcombination Her wasa table the icons all themonastic were cell remindeda me wasin I things that only a and that lamp.The player achina were alsobeds,wardrobe, three big cupboard,there a a small bookcase, a table, aCD fenceofe th the monastery, needing outside setting (Carrette to fall into temptation and disrupt the silence and solitude that are characteri unusual mor style, in minimalistic in decorated a can one which findand all the necessary nothing things [1975]: 143). certain moments least, at con a asceticism: to according certain they must, at to soul, bodyand necessary both “was life, defined space guarantees acertain level of solitude which, in Foucault’s view of monastic T be can onsubjects. enforced discipline which e. But e. enteredwhen I the cell firstthe noticed thing I computer.was a found I it quite Before entering the cell for the first time Iwas expecting to find a modest room Even though at first sight some of these objects might seem inappropriate to be found to found seembe might objects sightsome inappropriate first these of at Even though for a novice who employed for novice a helps locate every

2002: 120). Later I that understood wasit a forrequisite sister Tatiana the CD- the and religious symbols, bringing together two together bringing symbols, and religious respect player player front temptation and perhaps the severity of God alone” (1995 of(1995 the andGod severity alone” perhaps temptation front

body almost at the monastic rules of conduct. Onceagain, of t rules the conduct. monastic Tatiana a rigorous discourse about rigorous a

was listening only it in order to write her school papers. In the room write to schoolit in her the order papers. In room 41

any time and thus constitutes constitutes timeinany manner thus a and he assignment of each individual to a well a assignmentindividualhe to each of do not cease to voluntarily to cease do not

how monastic life should be be should monastic life how

religious music. The nuns, music. Thenuns, religious apparently very different very apparently

he wayhe they stic forthis discipline discipline ’s life -

CEU eTD Collection by the exterior constraints subjectivit one’s mightworld negative have effectsontheir the school orto work, to mostof t practice routinizeddeeds,again and in habits but quitelikeHaving things are not this. go to ofinfliction monasticof rules nduct co practice constant surveillance favored by t experience monastery eatan together celebrate they whenreligiousholiday. they important where the andalso landscape.the outside,is place enjoying Therefectory stay talking they sunny refectory. private space of cells, their the monastery has a placeespecially built for purpose: this the theirgive personal consent.In ordernot to be bycircumstances forced receive to guests in the areoutsiders allowed or not thein directly went to his cell. So, at the hermitage there is no strict rule according to which came and relatives confessor’s saw I the how courtyard, the was in when I ofdays one the memberscontrast, on whoIn the roomeven friends her. offamily her or to her came visit to solitude monastics’ and, because she towanted respect this unwritten rule, did she not invite priests who came to visit thehermitage. Sister kitchen e outsiders, the not and to also bathroomsopen which houses wasnot y have constant contacts During my stay there I had a real privilege because the building of monastic cells of building monastic becausethe privilege I there real a had stay myDuring E ven thoughven important theorists social this is

So, if it is cold outside they welcome their guests in the refectory and when it is is when and it guestsrefectory the theyin welcometheir outside So, cold is if it through a—through pre as highly a

happening y is influenced bothy is nun’s bya organized organized

meant only to a certain extent certain a to only - arranged strict schedulearranged imposed strict from and a above through with the outside world. he he to discipline her behavior her spirit. consequently, discipline and, to nuns space designed to monastic cells, monastic this depending on whether the members he spatialhe disposition (Goffman do —regulation of activities, respect for

spiritual development,spiritual not spend all timetheir the inside monastery, but 42

Tatiana such as

inner will to spiritually .

This setting should also facilitate the

facilitatemon the Th said that the cell is the symbol of the Foucault and GoffmanFoucault ese

frequent a s theprocess of reshaping

1990 [1961]: 7) connections with the the with connections improve itoring ofitoring religious imagined customs and

herself ven the to in —in and and the the In In

CEU eTD Collection the and nuns an all phenomenon: them I interesting noticed this because present like to chose I some points. in one another with intersect exclusive, but rather mutually they relationship betweenthem classificatio to beliefs authoritative guidanceof the theshared rituals,and and abbot” (2003: 23). characteristic spatial pattern with clear certain specific characteristics. In Keller’s view, these distinguishing traits “a are: co elements of acommunity 22) whose members carefully are selected by theabbess. spir influence peopletheir relationshipsfromworld with outside monastics’ waysthe what in the see notwill but I Also, one. factor sufficient a proximity necessary physical a together, being common enclosed an who share people territory I will investigate inside both outside and monastery. Bythe lookingbetween at established the relationships t external restraints do not actall at times case,this ransformation.

mmon” Levinson (Christensen and two main categories 4.2.1. 4.2. itual development. In thissectionIn ofthesis the From my From monasticThe community constructedis as a “voluntary community” (Keller

On Relationships Isolation and the dynamic of formation

The Monastic Community Monastic The Working Together as a Team a as Together Working n came the fromwhenasking up theanswers received I

interviews, the relations established : —“a group of people who have certain circumstances or interests in selves family - and the rest of rest the and community. the type relations relations type relationsand on based cooperation. This I will focusI onthe relationships developed by monastics

one’s one’s 2003: xxxvii2003: - on their bodies on their os of mutual aid, eth an aid, mutual physical ofos cut boundaries, subjectivity could be affected by the fact that the Between Acting as a Family and Family a as Acting —Between 43

) —

the monasticthe community also develops inside themonas can attributed be tery

contribute to not do and While possessing the

what keeps that community keepswhat that Thecategories twonot are m to

describe the

the spiritual essential 2003: 2003: CEU eTD Collection nuns’ hierarchical structure of the mon are workinside monastery that relations at power the (even though ofhighly is she aware the alternative instead (“ monastery. The fact that she did not use terms likeobedience or hierarchy but chose a softer Mother other all the by respected monastery, are themore in years who spent nuns, experienced higher a enjoy sta important characteristic lies that at the coreof monastic life: one has to obey those all who residing with. outside world as aconsequence of themi who woman, the claimed that therelations amongmonastics were based confessors I talked to associated themonastic commun the housethe and thatthey were the hard physical work it implies, she stated that she was on goodterms with all the nuns factbe notto the nun,emphasizingespecially thatita is easy recognized she 19. Eventhough present attitudes towards herpast experiences as a sister. their ambivalent position in relation to the idea of ho wi close look at these two different discourses about therelations betweenmonastics. First, I will deal with it at length made nuns the strong a n connectio thisbetween of kind relationand ofthe temptat idea mentioned ll analyze the different ways in which the nuns of analyze differentthe which define familyexamine notion and ll the waysin

beha

Mother Irina vior by implying thatit is they that in in monasticthe that setting conflictual relationshipscan also be found. Because

stressed Irina they they hadnuns, few I a with informal the conversations But during after ten yearsspent in themonastery tus , respect”) is also also is respect”) a 59yeaa — “ inside the inside rolethat hierarchy holds significant again the once inthe section dedicated to the relations with God. Here we are like afamily, but we respect each r

old woman, Nicholas St. joined like astery); she minimizes the influe

family to her. addition,In mother telling who decide courseofthe their actions. . sunderstandings she had with the nuns she was was she withnuns had she the sunderstandings

Mother 44

Irina me; second, willI examine Cristina ity with a family; the only one who who one only the family; a with ity

, rather on cooperation wasCristinarather oncooperation

did decided to leave and return to the the to return leaveand decided to

not

monastery when she wasonly mention nce ofexternal factors on

Irina anything

N other. ext, I will take a

mentioned an

According T about about he more more he ion I I ion also also the the s”.

in in ’s ’s , CEU eTD Collection themselves. such a test of fathe both nuns ith, receive religious constant training discipline and opinion her feels one “ lives in the same house with her older blood related sister who she describes asbeing like a B (St. of separationhabits” old forgetfu and lness “complete from He recommends 26). 1998: Basil theGreat (c. 330 is in Thismonastic present religious writings idea liaisons. ever onsinceSt.of life kinship importance of spiritual relationships in the monastic setting in contrast with the insignifi cance monastery. reasonsthe in for being of their questioning onlynot experience the loss of of one kind, one their but theyalso fall can into the temptation difficult tois gothroughseparation. a Ifnun one up gives ones the remainingmonastic life mother words, she preferred to stress the lossnuns feel when one of them leavesth role ontheactual focusing ofthat Instead member entity. a each ofas larger a compared those with established between the membersfamily ofa and each nun has her role The similar manner asmother similar tofa motherto protective mother mother for” her, asil theGreatasil cited in McGuire relations between mother Anastasia Another important aspect mother Mother monastery the limbmonastery is Whennun leaves one body. economy limbof a represents the this in ifhere; we comparemonastery the with At themonastery

Irina

mily relations, but they stricter they and on but are mily based rules. more rigorous relations,

Anastasia , the relations developed between themembers of amonastic community are Anastasia that she is partshe that is of - 370), “the major mentor and guide of Eastern mona Eastern of mentor major guide 370), and “the

stated tha Irina (30 yearsold) began(30 talking the monasticabout comm

we are likea big family.nunhasown Each place her cut and we and cut , but , but chose underline to otherrelevant featuresof it: 1998: 26) in order to reach spiritual goals. Even though she she Eventhough goals. reach spiritual orderto 1998: in 26) t after one gets accustomed to

Anast a community and identifies herself with and theand othernuns in living the can house easily be all Anastasia asia suffer because ofs thi 45 does speakfavorof relations not in blood a body, then we can say that each that say we can body,then a touched uponin conversationis our the In order not to not have In order

a nother .

e monastery. In other monastery.e In

person’s presence,person’s it sticism” (McGuire

of them plays, of them plays, to go through gothrough to

that

the the

unity in ain unity

group ofgroup . In . In

CEU eTD Collection “home” of idea describes the she which way in nuanced notion of the address “home” they monastery) belonging to twodistinct Nuns worlds. have the same ambiva (thefamilies related family blood world from outside the and the spiritual one from the twodifferent between forth and back they upswinging end uptheirAsresult, a give families. nuns the dono monastery, aswere the joining they before strong families as not their are and Hence, between relatives. thoughrelations their even close relationships the with have them research. All the nuns Ita the field observed during I what with and conversations informal our me sometold of during disciplining. This story she told me during the interview is inconsistent with both what she recognizes the knowing difficulty oftask, the replacement and transfer of feelings from one family to the otherbegins. Sister Tatiana the presence of the one excludes other. So, when one the enters monastery a process of implies sense that people do not get to pickfamilies; their they are given from also She above. monastery. Sister McGuire in symbol beingsituation; the with ofconnection the outside (St. the world living from regular view,a shift her being the In ” world outside the between individuals in a monastery implies a set of renunciations followed by the effort to adjust to the to new adjust effort setto impliesa of followedbythe renunciations monastery a in

(by using the word“replaced” the using (by

and the most that the and thing important is to themyou learn love all. God by given is family. It her choose to one get monastery does the in nor world, Neither themonastery. in outside members of the bythe replaced world your family monastery, from the is outside Once youjoin the nuns mo is re im

if if 1998: 26),1998: has one toup give her family start and newa f they Tatiana . Further, sister Tatiana point: added this to share

portant than the blood than the portant lked to are still in touch with their families and some of them even makes an analogy between the “outside” and “inside” family in the in family “inside” and “outside” makes between the analogy an a common a .

Having read Mohanty’s ( readHaving Mohanty’s system of spiritual beliefs: ) that the two types thus and ofcoexist family cannot

person in the outside world to being a nun and nun a world being and to outside the person in 46

relation between family from relation her nunand a that

it involves

in her attempt to explore the way she the way she explore attempt to her in

) made me of made 1998) think

a process of learning and “ The The Basil theGreat cited spiritual connection connection spiritual lent position when lent position when amilyinside the

the the t

CEU eTD Collection ofconcerns persona from life when often, very phone Anaon the Tatiana sister example, For of friendship. that world” is peoplecommunity from with “outside the whichcoming world outside constantly test the from But fact the that are on they the goodpath that and they are evolvingfrom perspective spiritual a aware However, being andof trying that overcometo shortcom thesespiritual that two to with antagonistic life. place, but hold one places positionstheir relation in Th strong connections they still have with people from the outside world (relatives, friends). where their families live. This oscillation between homes can be viewed as an effect of the samewhe the word same values. leave behind a physical place called home and in a spiritualenter community that shares the leave theirfamilies and join th of feeling belonging. youa give her in case color of feminists community formed by ( where you were born or raised or your family lives; it is the imaginative “strategic place” “feminist and World woman” of color”). identity hybrid her constructed ibid us, the meanings the us, they attach concepts to such familyas home and defined are not inonly

, as a nun because by maintaining this relation she alis . , myin opinion : Tatiana 491) one which Among relationships established the between the members of the monastic

still maintains a very close relation with one

Even though they argue thatnow home their monastery,is the some use nuns I find the friendship between friendshipbetween findthem school.the I for to Tatiana’s goes problematic n talking aboutorn talking wherewereraised and physical they born the place the of formation process religious slowedbythese temptations is down

identif

the outside: discuss outside: they the Ana

ies with comes to comes to visit her themonastery at or they meet in thecity e monastery;e they (as a(as “foreign student”, “st Nuns gothroughsimilar a experience of hybridity the e , th emotional space shared communityby a —the

For MohantyFor 47 negotiate the meaning of “home” asthey —based on common ideas and ideals that

their faith. of her childhood friends, of childhood her home more is than the physical place ’s love life and job related problems. udent of “Indian”, color”, “Third so familiar with the “worldly”

Ana ingsattests to ; they talk

as they as they . CEU eTD Collection withrelation nuns the how Ingroup. addition, I will try to reveal why many so conflicts herhave as princa order with subordinates in maintaininteracts authorityher to cohesionan position the of the holds who withnuns how person a herthe see and relation abbess describes the which way in or andmonasticressions habits. exp emotional) internalize (physical the to have to resist temptations become monastery can case, the any nunsthe ofmembers In between of temptation. source a relationship with a lay perso beliefs (other monastics) has agood influence on their spiritual development while aclose whytemptation. is This spending time who people with common share a only and concerns bothwayanorder theyconstantly thoughtsin monitor the behave d their to falling intoavoid ofclosely temptationvery linkednotionThe idea to is the Nuns have to of discipline. her consequently, faith. and, strengthen monastery not regrets does forthe have joining she n; vocatio heror the regarding religious monastery she at doubts life her can thus realize that monastery. the leaving consider r outcome. make discussed, can be thoug the temptationssaid she it Although eligious makeand eligious teachings, desire her fixedrules without life a and constraints c an an

relationships develops; one her rela they they

a nun question her current life in the monastery and doubt her choice can have a double double a have doubtchoicecan and her monastery life the in her current question nun a easily Another special relationshipAnother is that the between and abbess the nuns On the one hand, it can destabilize Tatiana destabilize can it hand, one the On Tatiana are are be perceived as one solved. musicBeing a teacher, the abbess app

did not seem to perceive

that of one the sources most important of is by represented temptations

that guide her teaching approach and treats thus them same the in way ht as as ht temptation.a Thus, this kind of friendship ; to do to ; this, have they to self n is seen as inappropriate by monastics. Even the relationships

On the otherhand,canOn get the beto rid it of goodopportunity a

(both by me and the other nuns) other me the and by (both tion with Ana with tion this particular relation 48 - system of beliefs grounded in entire’s in grounded of system beliefs monitor bodily their attitudes their and , through the nature of the topics of the the topics nature , through lies lies as a a as temptation, I think that the same principles . When talking about When about talking

that is possible to . I will look at the ipal actor and and actor ipal lead her to to leadher

in her her in CEU eTD Collection of the monastery but they should rather spend their time praying time praying ofmonastery spend butshould territory the rather their they leave the not should which are at thecore of monastic life: she left the monastery without permission (monastics decided wanted thathe said and hersomething without exam For permission. do if they ifor the disobeynuns her discontent is faults; she finding critical, always very adopt amore authoritative stance, sometimes and makes uncertain feel her behave nuns the how know timenot does the and most for of strict rules wanting to show she that still is in charge even when she away, is the abbess imposes v take care of themonastery and its members. Feeling this pressure on hershoulders and sameaway. Atthe working time, is necessary in her casebecause she has theresponsibility to and, monastery consequently, cannotshe supervise what nunsthe areother doing while she is has two jobs complicates the situation because she spends very little time inside the Patriarch another her Romanian behavior the set example(The administrativenuns duties, should for dissolve. them towards that in the last period (after two version byThis presented the abbess comes contradiction in with that ofnuns the who claim and be authoritative at the same time. treats hershe students; according to sheher, trieshave to a close relation with otherthe nuns The abbess holds a very important position in the monastery. Besides her a position important The abbess holds very her the in monastery. Besides

to take himto to

according to the age of toage eachaccording the nunand her particular characteristics. between three didactic styles: intimate, authoritative and permissive and students. myteacher her In with them combination a relation use I me of betweenrest like theThe relationship the is and nuns that a y, the Office the of

and adopts a dominating position. Also, the fact that she is not at the monastery monastery notthe is at she Also,that fact the dominating and a position. adopts the abbes —the a nearby monastery; by doing this, bydoing monastery; this, she nearby a disobeyed to to confess. The priest was n s

became Holy Synod

of them left the monastery) the former stricter and the friendship between them started to 2003: 9). The fact the Thefact abbesshermitage 9). at 2003: that the ple, a very troubled very man a ple, came to 49 even even apparently ot there at thetime at ot there Tatiana and sister for no r

changed her attitudes changed eason. Theabbess is two important rules

the the monastery monastery ery ery

CEU eTD Collection between the nuns. critical relations about the very towas trying honest be present factsand the as they happened at and the same to be time not the During oncooperation. based but one rather relation goals monastery modified the original version the way sheinfluenced more balanced view. establishedrelations among monastery good. is ownthink and they what responsibility fordoing their acts with between accordance t behaving in caught be mightnuns good a of is example how situation This leaving. before permission for her asked have should she was well intentioned, the abbess disapproved isolation) not partof evening.in did Regardless and do her the that of choresforfact that the harmony, kindnes (praying, monastic life of parts positive the to only sherevealed her entered monastery know tonot what The expectthere. women from village who nuns her were at the same when justaBeing joinedthe child she monastery problem wasthatshe did get not any supportfrom nuns the and didthey understand not her that, she really wanted to cont scedule

( to cover the costs coverand the to of living I will : she was expected to do hard physical work and attend many sermons. In addition to to many attend work and sermons. addition physical In shedohard : to wasexpected In In the house where I lived we were like a team; we had a relation based memost the difficult tasks. assigned merather but they olderprotect monastery,not the did the nuns Even onaffection. wascooperation, not I youngthough very joined when I . returned to the outside Cristin choseincorporate I to returned theworld. to outside Cristin now Cristinaturn to s). But once she got there Cristina there got she Butonce s). a saida even though andshe that nuns she wasliving the common had with But I amnevertheless aware of thefact that presented monastics because her way of looking at monastic lif

of it of inue with her studies. FromCristin ’s story,’s a woman who after ten years spent

her story

in order within cope her to decision keep the notvery a the clean),did close have keep house they

50 and of

of (she was thirteen(she only and

the possibility that possibility time slightly the in she Tatiana

was over

i nterview Icould feel that Cristina ’s and behavior told her that she he monastic rules and taking whelm

a’s point of the view, a’s perspectivea’s on t ed by her new daily new daily byher ed

herpast memories a half),a did she of the leaving as asister in a

on on e brings a a brings e he he

CEU eTD Collection their .arise Thenuns treat themcoming from meant temptations as devil make the to them doubt resist temptation and build close nuns, help which establish relations them based other respect, on friendship and with strangers) make might which monastic experiences.But their them alsothey question their spiritual goals are those with people from (family, world and theoutside friends attainmentmonastery. endanger the the of andthat Therelations both outside inside progress, about education nuns haddisagreements she the with other made leave. to herwant the outside world. In Cristina tosameaccording the “traditional” going thought about view, monastery;monanever another her to all the in circumstances to make adecision: she chose to leave. What is interesting is the fact that she monastery wouldhavethe interpreted thisas of faith.lack Shefelt constrained by the prepared to make step, this but at the same time she could not refuse because the nuns from nunswhen the her proposed to to take her fi misunders shethough thoughtabout had before leaving monastery becauseof the the endless every time she went back to of sign a any alone wasbecauseshowing very she theor monastery her while at nobodywasprotectingher in with for their “traditionalist” w to do.Cristina assigned was wo she rk from the her doing stop activitymight this extra that thinking school, hergoto to encourage theynot situation: did to

the outside world she might estrange herself from God and give up her faith. She felt Shefelt faith. upher herself give and might God shefrom world estrange outside the faith and because theyof that remaintry to humble and To sum monastics complex up, develop relationships, which affect their spiritual d an tandings the monastic way of life, Cristin ffection; she did not have acloseperson

up the faith.up the Of course

her parents’ house she did not want to leave any more. Even more. Even leaveany to want parents’not house did her she ay of ay ’s case,’s the lack

principles and thus her only alternative was to retur wasto alternative only and her thus principles

—for thinking example,believed they that ifnun a goes 51 nal vows andnal become nun.She a ,

even in this in even and understanding and of affection

who a seriously considered this option seriouslya considered

blamed the nuns she was living wasliving she nuns blamed the m space some forget aboutforget them as as soon

she could turn. This is turn. could she misunderstandings steries functioned

was not

why n to to n the the

CEU eTD Collection respect the vow of chastity. theof vow respect 21 of position the a “religious in priest patriarch” (Daly emotio the underlines analogy speak”. abilityThis to the them thathave “sheep called flock and his and shepherd a between one nuns the the with relation with his compared monastery, carry for offering religious guidance. FatherMiron fatherspiritual in nunnerya is very a difficult task because ofheavy the responsibility they aserve in nunnery as a The father confessor. two priests I interviewed claim a that being between nuns?relations himthe and monastery? What daily activities does a confessor engage in?What are the hierarchical with will answer I Also, nuns. relations the examinepriest’s I andin the eir pages will status nunnery thea th in next aspect, gender monks monastery, a only In become can father confessors.the then Considering and priests a be to likely positions in the Church’s hierarchical structure and their religious charisma (har while 41) forthcoming: are monknot priests allowed tomarried, hold get they higher to get married prior to ordination cannot and further a different kinds of priests: lays (mireni subchapter. length personage Talking about re possible. Men who were married are allowed to join the monastery. But once a monk enters a monastery, he has to 4.2.2. nal and psychological dependency of the nuns on their father confessor and places the confessor places and father dependency ontheir ofnuns the psychological and nal In theIn Romanian Orthodox tradition men only become can priests. There are two A monk priest can be removed be can hi from monkA priest his position inside the monastery both as a man and as a confessor in next the —

“

Better to than to shepherd in Better be a a to confessor nunnery” the confessor. cknowledged

both in the in monboth environmentastic aswell as lations, i lations, I did giventhisI important because, his role,I discuss to want at

n this subchapter I deliberately subchapter deliberately impoignored one I n this rtant )

and monks.and Lay

52 a set ofa set questions: What hisrole is inside the s monastery at the order of a bishop and sent to to sent and orderof bishop the a monastery at s , one of, one the confessors from Nicholas St.

1985: XVI).From beginningthe the priests live in the outside world, have world, have the in outside live priests dvanceintheir career (Forbess in the outside world ) is more) is

. 21

CEU eTD Collection the first there are two distinct types of charisma: priest charisma ( atteststhat theirspecial close and relationwith Him. religious concept that represents an ambiguous divine gift received by monastics from God thus achieve certai unequal between is becausewomenbecomerelation confessors and nuns cannot pri their faith. He l He faith. their religious experience and assist them in orderto avoid and overcome thetemptations that test thoughalreadyeven they know it.” Father and endanger thesilence and peace that should govern the monastics’ existence might arise. their religious vocation. Otherwise, conflicts which would disrupt the daily order of things enough theirto reveal most intimate secrets and the temptati relationships are establish a spiritual relation with the nuns based onandtrust respect. These behaviorexemplary pious ofkind charisma which they women.are ( ordained being After a spiritual charisma similar to that of the confessors (priest charisma with cert might thoughnuns thateven acquainted the be in sense cannottransgressed be the inequality acknowledged thathe has learned lot a from about nuns older specificreligiouspractices. The of enjoy nuns view a s lower type

is acharacteristicis ofmo every Miron Besides the responsibility to deliver sermons, another duty deliver to sermons,ofconfessor theanother responsibility Besides type ain ain religious practices and have anotablemonastic experience, they can never reach

is achieved onthe basisof sex, said that his role mona the role in thathis said

extremely importantextremely during nuns, as confession, shouldthe comfortable feel istens to their sins, judges the seriousness of their inadequate actsand n “charismatic powers” (Forbess cannot becannot lost,but only multiplied . This is also available for regular charisma. tatus in comparison in tatus monk to priests, one of the confessors

nastic, regardless So, the confessor’s job is to constantly monitor the nuns’ isconstantly nuns’ monitor job to confessor’s the So, the hirotonisit stery is to “remind the nuns what they have do, they to what nuns is“remind to the stery

53 being ), all available forthcoming: Charisma 41). agendered is of sex. As I founAs from I d out my interviewees, priests receive f har preoţ har only Although from a spiritual point

and made transparent madeand through transparent ons that question that makeons them to prie esc) )

for the simple fact that and regular charisma; rom special Godthis s ts whilets the second types of close of types ests and ests

is to CEU eTD Collection di of techniques these body onwhich a just not is she role: important has very a actually havethey tomore pray than orderto usual in keep minds their In busy). thisequation, nune th the confess and (perc of deity a supervision invested with charisma consdouble situation, this n uns notpunished. be In feel to a order in certain waysofinternalize behavior ofpresence overarching an gaze that cannot located;be monasticsthus, are supposed to functioning of cr which power God times all at as aresult andthey feel rest act do not in way; appropriate an monastics are also aware thatthey being watchedare by panopticon. confessor andthe the fear of God can be interpreted as two alterna . into temptation thathefall not does religioustakescare and his development the fear of God. At thesame time, the monastic priest has his own confessor who supervises Miron thoughts means she that to in one year he only visited them twice. He prefers to receive visi receive to them He prefers twice. visited yearonly one he in him. Miron to Father talk to the self the improvespiritis correctedwhen and comes rules only respect her thus and from inside scipline are scipline she inscribed, but . But But

also said that should he not be forgiving very with orderthe in nuns to inspire in - For the nuns it is very important to ha to important very is it nuns the For if if monitoring of her body and desiresmonitoring ofbodyand fai her and determines punishment their she The confessor plays the role of a guardian who punishes the nuns whenever they the whenever ofnuns who plays guardian a punishes The confessor role traint traint coming from flesh a both

deliberately choose

ir sins to the already internalized the main principles that guide monastic life: her , . entity divine a and eived in termsas being a male) ofsex

said that even though his parents live very close to the monastery monastery the closeto very that live though parents said even his spiritual father he decides eates “docile bodies” (Foucault

use s

to s her confess all the sins and temptations she remembers

own agency. Sheown agency. can , guiding the nuns’, guiding the path towards salvation. Father 54 ve access confessor to their timewant any they ls . -

- and

Nuns thought. bothand rained action in blood

are alwaysare under thescrutinizing

a certaina punishment for them (

person

1995 [1975]) ensured is bythe

avoid ; if nuns fall into temptation tives Foucault’sto idea of (the confessor) ts at the monastery, but but monastery, at the ts confessing The image of

if she wants ,

though will to t hem hem The The e.g. it

CEU eTD Collection contradicts this explanation since the already priest has(from asalary the Church) the and practice But actual praying. the time for their people use and notwith interact to advantage Following nuns a the in problemshave community’s while more hiddenthe role Church’s mission. as theyfathers are more visible for people the from outside the more and involved in the time, not to fall into temp ascontact possible withpeople lay theyso more can devote time God to at and, the same rules, monastic to men.subordination to According could interpretedbe outcomes a which womenmonastery, inside the the fact only that men can become priests has somepractical timeenough praying”. to dedicate concerns donot and daily overwhelmed bythe youget world outside the in you are if good Christian, level:a though “Even youare moreintense lifea experience Christian at to should register, father Miron in activities.the Continuing same side ofspiritual their more emphasizes the for wageand a he aclear sets boundary b of receiveChurchincome, as thissource they mentioning employees.only salary monthly By life, saidmoney thatpriests daily liveout and ofcompassion, mentioning the people’s not (in addition to their salaries as priests). It is interesting how father he has to del sometimes heforced is by external circumstances to leave the monastery live in isolation fromlive in Only isolation world. thisisolationgives outside the them opportunity the In addition different addition the spiritualIn to offered development opportunities mento and the official rationale for this s this for rationale official the iver iver a sermon afuneralat

associated the monastery with a quiet space and said that monastics tation. etween monk priests and people from the outside world thatwork fromworld monketween priests people and outside the In a thisdoesIn nunnery rule apply not in case of the spiritual . This . This ais whichgainway in priests somemoney extra s contributing to women’s oppression and their and to their women’s oppression contributing s ituation 55 , one can, one say that it inis nuns’ spiritual both both nun s and

monks Miron for example, when—for example,

should have littleshould as , talking about about , talking CEU eTD Collection Code of moneyof as caretaker 24 23 22 .This temptation discrepancyavoid whbetween (visitors). ad tow path spiritual ratherpeople’s necessity ita forhis development is achievinggoalguide but to his inf readsblogs television, websites and watches newspapers,religious or or troubles,concerns soul world so he can answer attractorder to people to church and informed be about is what happening in the matters. Father Miron for reasons:confess various to ask their forsins, adviceoran his justask ondifferentopinion but done, be donot nuns the is in regard to mona the mostoftimespend his inside although with heposition: talks he the visitors have not does fixedschedule a and gets to have herein theisthat they contactspeople; more confessor evidently a with favorable reality things are very different. The fact that they wor in people contactslay with privilegeof having the not discourse enjoy official nuns the in nuns

Examples of religious websites: websites: religious of Examples Except the abbess w For example,f

vised ormation presented in mass media and this is not perceived as having a negative impact on impact on negative a perceivedhaving not as is this and massmedia inpresented ormation current current ; he finally had to had finally ; he 22

have to work outside the monastery and thus have less time for praying. Eventhough and monastery thuslesstime have the for workoutside praying. to have Usually, after a sermon, people from outside the monastery go and talk with the priest priest the monastery with the fromtalk goand afterpeople outside sermon, a Usually,

not even to talk with with talk to even not

ards salvation. Nuns ards salvation. do most of the is that they that have is The explanation for this to respect therules ofmonastic life and debates onwhi

ather ather the

. disproportionate

ho also receives a salary from the Church and one of the sisters who earns a smallamount

actually participate. Miron read it even

stated that it is import to in communication forpriest have skills a ant

people’s questions. Alongside questions. people’s problems family, job, to daily related manual wasasked by various perso ch theych to want shed light people arepeople opinion interested priests’ modern find out to on http://www.crestinortodox.ro/

strangers unless asked though this was not

are not encouraged to engage in these kin these in engage to encouraged not are

workwhile the priests

amount of work physical

stery. stery.

t in aAnother in gender inequalityt nunnery presen his at aat monk and priest a nun are allowed to do ns about the highly controversial

initial

by someone who themonasterycomes at , 23

http://www.patriarhia.ro/ intention .

k outside the monastery implies also monastery the k outside implies also giv So, a monk priest has a cell a So, monkhas a priest phone, e

done bymonkdone priests and nuns indications indications how itabout should .

24 . He has access to . accessto allHe the has d of activities, being being d of activities, .

book The

Da Vinci outside outside topics topics :

CEU eTD Collection this text we do not find out whether the abbot, besides his spiritual concerns, gets involved in manual labor. monks considered to be d 26 25 spiritual and nuns for the family. In the monastic setting this could be tra chores and in employmentwomen working paid are d, an thesameat time, they ar withapplied, slight the becauseshe othernuns than does have not time). enough who is the main authority inside the nuns the and confessor held bythe positions the in than difference difference a time prayingand to hisachieving spiritual goals the rest of the timehimself for asaresult, and, father Vitalie sometimes funeral at father world while the in outside cleaning)somejobs gardening, and have even (cooking, of them are Thenuns expected women’s oppression. doto physical the all the workinside monastery terms d ofwho is monks). acknowledgedcharismaticnuns for their powe charismatic powers, attached to each of them inside id not

In the work of Naumescu (forthcoming), we see that inmale a monastery things are quite differen are t. There While I was doing research at themonastery, I never saw him engaging in any kind of physical activity. H

eve Vitalie a monastery can be grounded If we look from perspective agender what at is happening inside the hermitage in n fill his plate with food by himself by food with plate his fill n

the

does nothing like nothing like this. does upbringing oing what kind of work we can easily state that the monastery theaof statemonastery is locus that of kind easily what workwe can oing

fathers from the nunneries are dedicating an important part of their time to

s; on he some receives occasions guests and with talks them. Buthe has sensitive who do not engage in physical work and instead they paint icons. But from an an differences, Arlie Hochschild’s (1989)differences, concept of ArlieHochschild’s the opportunity opportunity

of as monks in this way (helping people) become people) way for their monks this (helping in renown as

children, while men while children, focus only main— onone activity

which notis available to nuns (there some are of cases

25 monaster

(asthe nuns do),but wasserved by oneof thenuns. in their gender differences and the distinct statuses

He delivers thesermons inside the monaster 57 rs, but their number is far smaller y and also a woman . This can be interpreted more asa gender nslatedmanner: following the in

can dedi can 26

To this situati

does manual work (less (less manual work does e responsiblee for cate alot more of his , double shift: shift: double as theabbess

than of that on can be be on can providing providing y and y and house house

oth both

CEU eTD Collection (even though not in equal amounts). were working in “traditional and poorly paid areas of women’s employment work” (ibid.: 116) in order to support their community. rather have traditional wo activities spiritual in theyengage world donot inoutside but the world, outside the more charismatic powers. The nuns dividing are existence their between them more time inside monasterythe and people from perceive world outside the him having as labor or working for a wage in the outside world. Moreover, in this case, the priest spends activity sermons deliver the priests nunnery: a do inside men women work and 28 27 evennot question the uneven distribution of tasks according gender to makeand use while working pray they themattention pay to helps not to . the hardship physical themGod empowers finish to the job body when the exhaustedphysically because they perceive it asbeing natural work betwe the load inequalityregarding about the anything monaste confessorscomparison to butpraying, nuns engaging only are physical in work.So, “ their arrangements did not arrangements not did turn out nuns’in time inside the monastery notionsof should alltheir private.ideal publicand an spend Monastics,gendered in situation, the co world while outside the work in it.thatsomefact nuns The contest donot and of things order between relationship Eveonwards and unequal Adam which discourse Orthodox

I do not consider praying as work because both the nuns and the confessor devote their tim Susan O’Brian (1988), in her article on Catholic nuns in the nineteenth century, states that even then nuns nfessor spends most of his time inside the monastery brings discussion the monastery nfessor into the spends most oftime his inside —while nunsthe these attend sermonsof the carry and burden hard doing manual ry paid labor —paid after ) . addition,In there is an differenceimportant between the kind of men jobs: teacher, librarian or

doing all reinforces theg . (the nuns inside workboth

U nfortunately fornfortunately spiritual their development, practical the the hard work,the the nuns donot complain. They that say

— favor. The stay confessormonastery should the in this this is Even be. how they things should though are ender differences present 58

does not listen anymore and the fact that . Thus, the nuns . Thus,the

housekeeper unpaid labor —unpaid —embroidery, sewing en them and the confessor work 28 in Biblethe

. The nuns never said never . Thenuns have internalized ”

—a highly spiritual and outside the the outside —and load 27 e to this activity activity this to e

onastery and and onastery is double inis So, they do do So, they

, and laundry laundry and from from

they —they of the this this the the CEU eTD Collection authoritative figure in in authoritative figure the with nunnery along abbess the the and activities in he which bycontested ofpar any the out and inside both attending the sermons and praying the sermonsattending praying in and also privacy, engage in physical deliver sermons and as a result he has more community is it so easy fallto into temptationmake and amistake. with in monastery) position whoinferior less timean the relations are (whospend as in those humility. Some of the nuns said that it is a great challenge for them to be humble in their of nun a evidence her will, gives controlling and obedience byshowing Only by nuns. Humility is Tatiana father and monastery butconflicts, the dailyreality spiritual formative role They both the confessor while has spiritualonly concerns mean not does that private realm with him). hisbecause presence To conclude, the spiritualTo conclude,the father from a holds special nunnery position a the inside Here , t progress he . At the hermitage,

In the past (anda extent the to In certain even today) wome Vitalie because he is apriest and t an important monastic important va an

se misunderstandings are solved only misunderstandingsareif solved both se have important and and important monastery:have abbesssimilarthe inside the roles plays it

and men with the public sphere. At the hermitage this order is inverted, but this inverted,this publicsphere.but thisorderis hermitage the with At the men and

in the is also discussing worth relationship betweenthe the abbess and the confessor. . In an ideal situation they should get along very well and do and well along very get situation anshould . In they ideal

sometimes the the ofposition as womenwork improved domoreunimportant nuns is

side the monastery. This monastery. This unequal the side religious might needed be time any case (in

ties

is different the abbess impo development ofother the changes them , being lue, being indispensable in the relationships established established being relationships indispensablelue, the in his status . perceived as natural. In addition, the priest is an They constantly negotiate their inside positions the 59

. sed time for praying b ab the when

is available only to men

some strictthat rules nuns have to respect

the nunsthe nuns while nuns and gendered parts ess

than than or some visitors is not there

n were associated with

act in in a act the the nuns do.T confe relationship it is not

or intellectual . His role is only to roleisto . His only hum ssor guides their . According to he

ble manner. manner. ble not get into get not wantto talk y , besides work

the the

a CEU eTD Collection spiritual activities. with and other it replace upsexual activity not challenge give is a forto nuns it perspective discipline their donotalso discuss I such subjects. intimate raise to comfortable feel not did thus and nuns the relationships with little time Ihad for the field res monastic life. Insectionthis I will not address. topic ofsexuality and the sex to of inmake their experiencesofGod’sorder explainfeeling presence sense they their I one, examine and dedicated to body discipline I discuss two daily activities , hand I will addres bodies and on their effectthe techniquesspiritual ofontheir development. these other On the rela body work. (spiritual) way to achieve charisma represents the ultimate goal W formation,spiritual my are in valued opinion they differently (by monasticsand la physicaland laborare asperceived engages ork is a is wayork of tio 5.

and spirit and the and spirit wayand nship established between talk about the which way in monastics establish T Training the Body, Improving the Spirit

are are seen as beingmore spiritual than those of thenuns. his chapter his

bodies) as bodies) la theformation. spiritual the In “trained”bodyinfluences a manner what

s the relationship between

ing between between dynamic onthe draw relationship which of twoparts consists

here

discipline

. The unequal relation ste nuns did not give so much importance to this aspect. aspect. their In this much to so importance give not did nuns at length length at

discipline discipline

nuns d and thus of achieving earch, I didearch, I e the hav not chance to establish such while

important and their bodies, the the theirand disciplining inscribed bodies, techniques chastity chastity (another through renunciation which nuns

the nuns are suppo mediates it

60 monastics

monastic values that form ms from priest ha the . and God. In the f God.the and In a with relationship God and way the On the one hand, Italk hand, one Onabout the the

charismatic powers while charisma eating and—eating sermons attending sed to earn this Even though both charisma charisma both Even though

irst two subchapters ving

through physical through physical the basisofthe

an e an D y people) ue to the the to ue ffortless

close — st st .

CEU eTD Collection Thursday) and and Thursday) but the sermons priesthighly valued the deliveredwere bythe but when separately meal the s time,nuneating respected each example, nobody being the reference points in relation to which theother all activities were scheduled preparations. Still, the sermons occupied an important place in their daily program, these preoccupations because thenuns were extremely busy with thegeneral cleaning and Easter week hermitage, aboutthe this wasmainly ratherconcerns “worldly” than religious n renunciatio resurrection from dead the of Jesus Christ,the of son God. TheHolyWeek atime is Easter tradition, holiday, Orthodox most In the week). religious symbolizingthe important is Patimilor about fooddiscussion and It eating. wasthe week Easter before (Holy Week—Săptămâna 29 much She so energy. need donot the in countryside,they so living nuns experienced bythe to thehardship comparison physical in difficult dois so thenot they manualroutines: labor explained must fast at least three days a week: Mondays, Wednesdays and Fridays. The abbess regard examples, I should mention that there are two general rules respected in all monasteries with

Every evening during the Holy Week are delivered sermons specific for this period: denii 5.1. to this issue. Monastics are not supposed to eat meat (but they can eat fish) and they The period in which I conducted the research must be taken into consideration in in consideration the into the research taken must be inconducted I which The period Before starting a detailed discussion about food and eating based based on concrete eating and food discussion about detailed a Before starting

Fasting beforeEaster after and Eating and ) and) e th two weeks after (Easter Week

these

Prohodul Domnului and sacrifice, being dedicated especially to fasting and praying in solitude. At I thought small thought that are I nuns eating of amounts andare fasting.”food always habits

in The nun answers:”Sir, the nuns do not eat…they eat…they made theof donot are nuns plastic. The nunanswers:”Sir,

terms of the bodily energiesterms on ofbodily use orderto the they in th carry daily ey

(Friday).

A man asks her:“How come you are on eating the street?

on the street anda on street walking eating pretzel. the One nunwas I am the only one know?one you only of ammadeDidn’t out I the flesh.” 61 —Săptămâna Luminat 29 .

(Story told by sister Tatiana and a regulară—and a he was hungry, washungry, he (from Monday to for —for

of of )

CEU eTD Collection shows on religiousexplanati strength to resist these temptations from their relation with God difficulty the deny of this. doing “ She further affirmed that sweets activitiesnot “worldly” (like watchingdid in TV),eating or she engage not should food about Tatiana in eatingEventhough of one talks our enjoys sweets. oil spices, orexample, food favors she without in salt atit, but the same really she time monasticcookedsimpleso, foodbe a way, in using should be very tasty because if it is one can fall into the temptation of eating more than necessary; c supposedeat not to to the point of satiation), table own atseats thetable, the established steps itfollows: themeal always convent, the meal a is sustenancetemptation, and both a necessity and a lu lead one into temptation is eating. For stepsin processimportant the of religiousformation. One ofmain desires the bodily that can furtherissues. focus can onspiritual she can have at the spiritual level train her bodily desires. At the sa and stressingthephysical reasons, idea spiritual thatthrough stricteating a regime can one theto both made references abbess discourse, her followed.In examplebe his should and fact eat fishbysaying the thate thatthey explained further arry onarry with their daily routines. In this context, sister . They should not enjoy the act. Theyenjoy not the becashould of eating, spiritual Both giving up bodily desires andBoth giving upbodily desires learning focus onto spiritual activities are

weak ness ons routinized activity which takes the form of a ritual , sister Tatiana .

Ifall the strengthcoming is from Godthis can be interpreteda as mother superior and the confessor sitting at of confessorthe sitting twoheads the the motherand superior — metime, she pointed to the important effects that this regime if one releases herself from theimmediate bodily concerns

stated that if one does not fast and pray enough she she enough pray and fast not if does one that stated the members ofthe monastery

starts and ends with meant to give them in orderto energy to bele ab 62 use it only is a necessary activ xury” ( xury” Tatiana ven the Savior Jesus Christ ate fish Lester ”

said said that foodthe should not .

monastics draw their inner only basic ingredients. For basicingredients. only a prayera So, using a discourse based discourse a So, using

2005:

; they all have their their allhave they ; because of prethe said said that monastics

, food is “both , food“both is e th Inside 165). ity ity (they are - CEU eTD Collection disapproval bysayingher that it is of fewone the timeshave when they the chance to eat conflict. The abbess was very upset we that had started eating wit The first meal had I together with all the members of thehermitage began with asmall relationships between themembers and to ensure apositive atmosphere in themonastery. triesstr with she to andeach other. By this together communicate doing onwhenabbess insists this they are in monastery,the this only being the time spend they thesame during do very time (exceptday they eat often.The together fornot Sundays) because dailyin life nuns face manydifficulties in achieving these developmental stages. obedienc she attitudes. ifreaction: nuneatsonlya c charisma. relevant for stressing the close sister second, I will focus on the Easter meal. Finally, I will present a very strict eating ritual which better illustrate this never ending negotiation I will first depict a regular meal I attended; control their physical desires between needs exercise,the and desires constant time,—in through internalized the monastic practices or educated her bodily desires. attempt to resist eating certain dishes an is example of thefact Tatiana that the of own monastics’ and denial exchange an between agency as God them and ir free will, give up bodily desires and receive spiritual satisfaction. has Tatiana Because rarely it happensmembers for the all of thehermitage to be at “home” T he he e) her charisma increases. Of course,the is this ideal path that should be followed

i I nternalized the monastic values. These interrelated aspects ofmonastic life determine like one another in a chain f her b f her process of eating is, constituted ofprocess eating

experienced at the first monaster ody is trained trained is ody , master their appetite and ertain signifies food it her spirit would connection between food, discipline, betweenvaluesandconnection monastic discipline, food,

63 I through bodily experiences bodily through f she has these values (humility, chastity, y she wasin.y she The discussion about meals is improve

that she managed to

regulate their eating habits , consequently,and

hout her and she expressed expressed she and her hout

nuns should discipline her bodily herdiscipline bodily ,

as a negotiation a as they renounce —they Also, the failed this meansthis that did notdid fully learn how to howlearn to engthen the .

In order to to order In a

t the

CEU eTD Collection the last five days. Also, she that said she was seriously considering dieting. SisterTatiana fat. getting love beto thin like sister Tatiana being aware that they cannot control their desires and bodily attitudes temptations, claim, nuns they try to overcome praying them intense and through confession, in the monastic setting are built of and Thenotions temptation sin. world). outside the wit much too contact bodily desires, the surpass to motivation (notenough strong reasons a attempt failed internalize a themfor to various as viewed be greedy can moderation, being for monastic teachings argue which with contradiction the desires;in overcomeeir th Thisa is food wanted. she amount the itenoughservedherself did with of (because have thenot fish), abbess received she portion the discontent Being with priest. the with before pened hap had The samething kitchen,the sister entered abbess the sittingwhen all downwere hands. we her Eventhough washing was just thoughtthat t misunderstanding —the confessor it wasa thethat simple we In end allcameconclusion the andit. to together nobodyvalued careful because fats are assimilated really be she enjoysbut to confessed has that discussionTheabbess eating, our wasfood. subjectivities educated are from insi authority spiritual monastic community, his fatherthe in ofspiritual the the role important again once succeed they not After this small incident, we started to eat and talk at the same time.main The topic of and incapacity nuns’ Mother Mother commit a sin Tatiana Suzana This episode problematizes also thedynamic relation between desire,

instantaneously got up from table order the in serveherto food.the

cut in the discussion declared and had thatshe onfive put kilos in

not can resist ofnuns good depiction how temptations and . In ordertoid avo this they confess very often. to

and sister Areta sister and desire and desire temptation which perceivedare as weaknesses

de and disciplined from disciplined exterior. and de the upon theory a of sin. very rapidly by her body. Also, she said thatshe would said she rapidlybody.Also, very byher permanently permanently 64 he abbess was taking a shower, but in fact she monitor themselves. is This why their

and notand tohave constantly worry about As it is inevitabl note to have at alltimes

T his his . If dothey indicates told told h

CEU eTD Collection naturally and pay not did attention to amount the Although of foodate. might they it seem was thefirst meal whe t the activities displayed in it: behavior, stressing the discrepancy between the designated function of a place and the the inside churc eat [ fish,poundcake eggs, a.m.,of women the some social expectations (Bartky comply to themselves forcing w shoulders, ontheir morepressure even put started to they i present way of life notis yet complete. These had which themguided entering the convent with before new ones correspond appreciated beforej girlsup as inoutside the world and manner me was the fact nuns that nuns dothisin stayeconomicorder to pressures, and healthy able be to work. bodies makeand overcome attractiveto (Wolfsexually their order and in social 1992) the meaningsthem different . dieting and slender of being samepressures the felt woman contemporary the and some with commonconcerns bodysize about her preoccupied so is she this waswhy and problems past the somein had weight had the that abbess that day me later mposed on their bodiesmposed by their on wo of us . T Even though all though Even he second episode I I episode second he

went to eat in the kitchen. After seven weeks of fasting and renunciations, this this renunciations, kitchen. ofand weeks the fasting eatAfterseven in to went oining nunnery. It the possibleis that the of process the norms replacing But But h. cozonac Sister even thougheven nuns n : while lay women conform to a certain standard of female beauty “ of

In the churchinkitchen and eat the pray weIn should we should present in the church were talking abo they could whatevereat they wanted. As an effect, they acted 1998). 1998).

them the dominant patriarchal norms that prevail in our society want to present is Tatiana ] and )

spent at at spent least six years inside themonastery,

maybe not did give they upthe “worldly values” they

some of of of who one disapproved only was the .

worry about similar ns living there had there the living nuns thistopic, with regard In ut their desire of loosing weight in a very natural very weighta natural ofin desire loosing their ut 65

the people the

womeninternalizedthe disciplinary practices

began dole to the Easter meal. Right after the sermon, at 4

there

out things things , includingnuns the

traditional Easter food (red as lay women

What What they also grew grew also they this type of type this ing , started to give they surprised

to their ”

. So . and and ith ith ,

CEU eTD Collection minutes later thesame signaled bell the arrival ofmain the this course, meaning onethat was of meal, the allthe nuns took A places. their bell ring announced the first course.Five number a ofinvolved predetermined ste water;was drink it out to of question eat the anything in meals.between A regular meal to wanted if they foreven permission 18:00. ask to at Theyhad one and second 12:00 the at atmosphere defines that them mention not anythingdid the meals about thatthey eat together and rather the relaxi schedule different whonuns have atones the near (situated hermitage big a simplycity) bysaying thatnow are there only four Sister acco authorities. At thesame time, the strict organization of the meal reflected the religious belief them control their desires and resist bodily temptations by submitting their own will to higher experienced avery rigorous eat wasin she in countryside,(situated somewhere sister the Dambovita in county), Tatiana of shaping theirprocess “re through physical activities has agreat effect on th (Asad a orderand rules Christiancertain ofvirtues fu and things, valuing lfilling some obligations from of perspective the the strongdisciplinary enforced practices onnuns’ bodies. overcometo inability inne her invisible her human side. More than that, she is aware of her deficiencies coming from the to the epigram,we anun seethat acknowledges her imperfections and does not render food, back enjoyingthe if we come much actually too by exaggeratedor byeating they that rding to which eating is an unimportant activity because it does not have spiritual ends. have not spiritual does ends. activitybecauseit unimportant an rding to is eating which

Tatiana 1993: nuns 135), lead their under lives the of Thissign discipline. constant disciplining The next story about eating habits is very different from the first two if we look at it it twoifat we look eatingfrom first different storyabout is habits the very The next

explained discrepancy the between the eating at habits this monastery and the ligious subjectivities” (Asad astery had only two meals a day, one one day, meals mon a two first only had her astery at nuns . The r desiresr even and mocks them. ing schedule meant appetite,the make discipline nuns’ to not be coordinated. be not thatcan But she world inoutside s the ps. After the usual prayer that marked the beginning the thatmarked prayer Afterps. usual the 66 eir internal attitudes, helping them in the

1993: At 135). first monasterythe Respecting ng

CEU eTD Collection Whileit. performing daily this routine ( sermon) howreligiousformation.(the see influencesnuns’ and it disciplinedboth self and account thesetwo actingtypes of transformations; together, they create a bodythe how act to interio of them strong relationship dependencya between of spiritual practices, relationships de close very is situationup the speed started and to got hungry.afterto sheof table a used But,out wasstill necessity, the timeperiod left she almost every there, weeks first habits her in and, eating these to problemsadapting big in e severalFor developedanemia. condition health nuns’ the some of training underwent by the nuns living there. The extremely strict treatment was reflected in factcombinedthe that with servedthe food very wasnot varied contributed theto religious of organization These the governingthe drink strict rules m water. to now allowed minutes the bell rang again: desert was served. The last bell ring symbolized that the nuns are anymorallowed not nuns uncomfortable positionsuncomfortable 5.2.

r,improving or it throwing it intodespair need to control and constantly need control to constantly bodies. and regulate Althoughtheir they stay i Praying the at monastery happens what a In

Ritual and Bodily Resistance RitualBodily and Strength!”

improve ly

is atis of theheart monastic life andtheall otheractivities organized are around related to what happens at the level of exteriority (body attitudes, monastic ment e to finish her first dish if she had not done so already. After another five five Afteranother already. so done not had if she first dish her finish to e . A nun’s subjectivity is reshaped theinside monastery by taking into

sometimes - cannot be dissociated veloped by monastics). Hence, a nun’s spiritual valuesand spiritual bymonastics). nun’s a Hence, veloped disciplined. Next, I present another daily routine in monastic routine anothermonastic disciplined.life present in I daily Next, the eating process in orderthe in process survive. eating to for

hours, hours, in time, some of not themcomplainto learn during deepest 67

from experiencesof her exteriority as prayer timethe sermons individual and prayer and, at the same time, the interior dictates to “I am Weak, You Give me me Give You Weak, am —“I level —the exterior constantly reshapes the of interiority (spiritual dispositions) xample, sister Tatiana

religious self that is

her will there is ), the the ),

had had eal eal n CEU eTD Collection The sisterdown leaneduponthe Tatiana with or lectern. same happened thing sitting downt were in one could notice that they were tired from the fact that some of them kneeled while the others look, time. among closer all the Ata sermon: almost the talked sang themduring they and animated nuns quite the fact, were of spite But in this preparing all day, forworking Easter. had becausethey been tired were they all fact, In very tired. looked she work and come from ( church. to people one the tolls and ( wooden whick tinkles plate thesister another bell clothes black clothesday (long long skirt, black sleeve blouse, kerchief)white into the monastic reads during the sermon. Next, she goes in her monastic cell and changes from her regular themust light icon lamps sermon another. to In behaviornot thandid terms usual. I frequent of any nuns’ notice fromdifference one sermons a little are bit different, in the sense that they stla singing longerand are parts more canhermitage appointed. be members of the which the pains in bodily fromown of differentdistancing one’s the stages analyze two sermons regular (a evening sermon one and the Easter sermon) humility and their internal co communicate wi , furthermoreand strana

) situated on the right side of the church when side ofchurch onthe right situated ) The abbess and the two The abbessthe occupiedtheir and sisters already usual seats in the lectern Each sermon implies special preparations: the sister who is taking care of thechurch and will I subchapter, previous describe used the I in the samemodel Following ( rasa, scufi th God through prayer. If they If prayer. they Godsucceed in th through , to detach their inner thoughts from their bodily pains and find ways to ways to painsfind and bodily their innerthoughtsfrom their detach , to

). Right metania). thea, camilafca, before mare,mantia sermonone starts he lectern. What I found very interesting is that foundinteresting What I is never very satthe lectern. he abbess , select , select and order in put the religious from books priest the which ordination bodily needs between spiritualand activities All sermons regular follow the sameonly pattern; holiday 68 mother this, they prothis, they ce again on ve their Suzana toaca

arrived. She had just just Shehad arrived. ) in order to call the

in order in show to

during someof .

CEU eTD Collection break a overcome quest to experienced their again in temptations. disposition brought about byJesus’ from rising the dead, the members ofe monastery th involved in material one activity and same at the to timehold trying onto the spiritual soundwas testing the amplifier system checking the and microphone. In this case, being sermon; sister Tatiana activities: people greeting who in were the cametwo nuns engaged other the attend to eucharist ( after the absolute would be morning thatit and in the sins her afterconfessed she right His for us love reveal fromwaygift a to God, a is happiness spirit. andinexpressiblegovernsThis and your joy inexplicable disappears an innerjoyan also which in reflects everything around you): “ of toidea ofpinpointed the regulation there (if holiday,youmust joy comes f important an couldone feel the joy in the air.Sister Tatiana emotions preparations. and When at the arrived happy monastery I everybody was very and important religious event in the Orthodox tradition, it requires a different display in terms of nobody or aroundnothing them seemedreally preoccupied byand the onwhat concentrated I was also Although attendingdisposition. the sermon, 128) in order to distance themselves from their “worldly” existence and achieve a spiritual how “unite to organicthe wit Inknow day. theyto addition, seemed per twohours moving approximately withoutfeet for not is easystay on your to becauseit dedication and whentime, praying concentration their same the physicalat and, resistance their showed of they view, sermons.point the From this The Easter sermonThe Easter from different is other all the over ones the year. Being most the î mp ărtăş anie

and sister Areta ). ). But while experiencing an intense state of happiness they were also h the sociomoral 1969: (Turner order” 52 cit .

were doing someminute preparations; the last prie 69 ”

. summed well very the up atmosphere and at she meat came th She told joy acrossthis they did not did even atthey look me Tonight youTonight thatall feel the bad y were doing, like doing,y were was like there ed in Asaded in

; 1993: 1993:

they they eel st st CEU eTD Collection God, God, mind, heart, thought and on her lips the name of Jesus Christ nuns and monks can 30 number of metanii prayingisreading, the channel their energiestowards spiritual improvement (Leste Lester claim life interior onthe focus and desires own bodily beingidentity; silent in monasticthe setting meansspiritual meditation, over control one’s In religious traditions, the practice o knowto when they can whenspeak, they should quiet be and whybe noise should avoided. 151). 2005: One other important thing thatthey master to need is the art ofthey speech: have practice of chastity because “various desires may be arou for respect privacy;their second, the control of gaze is the with important toregard the nuns people the show other at looking first,insistently bynot dothis: why they reasons gazes and not to direct their eyes towards inappropriate people or objects. T attentiontheir tow s messages they monitoring bodies, the manage their to onthem. pressure Theyhad extra put continually repeat in her mind the Jesus Prayer, also called the Prayer of theHeart intellectual) (Teoctist and work(phys life: praying(meditation) monastic of defining the coordinates well very incorporating and of exercise praying, combination . Thea physical is canon pravila their cell (Zavoratul gaze, speech and physical comportment physical and speech around—gaze, pread

It is the duty of the monastics t the of is the It duty have mercyhave me,on a Also, theAlso, fact that the nuns interacted with the who people came attend to the sermon The last aspect I want to touch upon in this section is individual praying. Besides individual praying. is section Besides this touponin want I touch aspect The last s in her book her in s Tatiana activities. in other engage also ards spiritual outcomes (Lester

is established depending established on stageis the of religiousformation. 1996: sinner”

1989: 5). doing While a certain number of metanii only activity in monastics which should engage in the private on Catholic nuns; she nuns; portray on Catholic 20). Individual praying20). canon twomaincomponents: the and has o repeat ceaselesslyo this very short prayer. It is deliberately short, so

(Bloom, 1966) (Bloom,

f silence placedis at thecenter of reshaping one’s .

70 . A

2005: 150).2005: Thenuns lot ofwhat Iobserved is similar with what . Lord “Lord text prayer: of the The said that amonastic that said should always have in her and, at the same time, to channel to sametime, the at —and, s sed visual through means” (Lester

the r 2005: 151). 2005:

nuns as isolated women isolated as nuns

have to control their control to their have here are two main , the nun has to Jesus Christ, Christ, Jesus

so that space of 30 ical or During During S . on of of on who who The The

the the

CEU eTD Collection these encounte spiritual thelevel, at Located formation. character of their first experiences ofGod’s presence that contributed to their religious was hearing God’s voice in my (sisterheart” Tatiana) monastery; the come to to me behind from breath consumedcome “Youthatyou monastery: feel have not had the cannot they to themif describe not could becomesstronger. and The religiouscalling their ofmajority stronger monastics I to talked dedicating their liv to begin they anymore satisfied bythis spiritually not day”more each (father God allsermons “love attend and religious teachings there are deeper abandoningbehindbefore the and monastery.world the joining that Theybelieve the monasticsand whenrelationship I between subchapter the God.discuss next form otherand each a into God to internalizationone life e experiencesmelt th her and monasticthrough rules bodily of interiority and complex exteriority emphasizesthe transformation gymnastics. exhausting physically it is me that told sisters, she the of one individual prayingwith conversation about a In hour. sins. They kneel and read their prayers in silence. All this praying process takesmore an than pravila 5.3. e

The future monastics make their first step in establishing a relation the thosethe prayers say bynuns individually assigned confessor, according the their to anymore, thatyou a have inside fire you” (father

Relations with Relations This episode illustrates and improvementand ofreligiousself. the Thus,this connection between

this feeling es to God. interest As their in personal spiritual development increases, to metanii do fivehundred

God monastic subject. I will follow the same train of thought in the the in of same thought follow I the train will monastic subject.

in too many words, but they referred to it as a fire that fire a it as to referred in they many but too words, One Gives Faith and She Receives Strength Receives She and Faith Gives —One

meanings waitingto be anddiscovered thus they start to very well the

I had this fire inside me” (mother 71

idea that a disciplined impliesa thatabody also idea disciplined way

every canon daily callingday, the her

. in which a nun’s a which will in inner to devote Their testimonies attest rs with a divine power materialized Miron Miron seriously ). After a period, if they are ); “Something waspushing

consider the ideaof ship with God even Godwith even Anastasia); “I to to the inner

would would

CEU eTD Collection Cluj Teofil. (2006). temptations they can follow their advice. their follow they can temptations chose (Forbess: forthcoming: 50). Knowing what others have gone through and how theyovercamethe Reading these books is very helpful for the nuns in eliminating the doubts they have regarding the path they by them.most In of the cases teachings. theyand their readfathers holy about of life ascetic the monasticism, Bizantină 31 get knowemotions order to God experiencepresence in and His ( of own his emotions feelings and regarding the meaning of convent life hit me”.lightening G power “Ia felt ordained: coming a my felt fromentering body,I trembling, God like Miron charisma characteristic and Asmeditation contemplation. I stated previously, a father confessor, thebesides regular spiritsis theimprove individual experience of their presenceachieved God’s through prayer books read nuns religious and theLife at becomes processmonastery of continuous a learninghear to voice.God’s Monks among others intuitive” and revelatory is definition by which knowledge, sourceof God. the ‘true’ to Charisma bringsthem and “is 32) closer forthcoming: ability “to transform those it enters in both aphysical and spiritual sense” (Forbess monastery. In join the this setting they become of divine aware their charisma ha which existence devotedsolitary God. to (Bakic found only betweenincompatibilities world the were they inliving and t into an external attitude forthcoming: 13)

They read both the religious books recommended by the abbess or their spiritual father and the books bought - Napoca: Napoca:

- said said The second withThe second encounter important divinity is experienced bymonasticsafter they Hayden .

Teognost that G

the capacity to concentrate their inner thoughts on the idea of eternal salvation. of eternal their idea inner thoughtsonthe capacityconcentrate to the ândiţi frumos. Cuvântă frumos. ândiţi

uence, they entered the monastery, aenteredmonastery, uence,aspiring a as and, they the to conseq 21) 2004: he

points out, novices learn inside the monastery how to make sense of their howmake toof monastery their sense the inside noviceslearn points out, ;

experienced this type of was manner he charismaphysical a when in GheronIosif. (1992). etting to know God through an embodied experience,became embodied he knowan to Godetting through aware of

. monastery the them pushed and join to

every monastic,every alsois invested with

from the older ones, butbest guidanceway ones, to the receive and from older the ri la ocazii speciale lari ocazii

I will offer some examples of books they read: Paraian, Archimandrite Mărturiiviaţamonahalădin . 72 .

(Think Beautifully. Speeches on special occasions) (Forbess

forthcoming: (Monastic Life) (Monastic

“ . From point this on, they priest charisma In thisway, interpreting

56), 56), . As Naumescu,As . heir truecalling . Bucharest . symbolizing ” . Father . Father : Editura : Editura s the ,

CEU eTD Collection monastery A hermitage. leavethe not and vocation. As sister aresult, Tatiana herabout starts over the Tatiana again new at period Knowing all this, convent. had attempt her makeIn to ofemotions her sense strong Tatiana sleep,wondering had not if she could but usual as bed to went she that.Thenightleaving befo happenre not like did it but morning, her Sheleave the packed and to next all things. wassupposed atmonastery the newarrival moveSt.good and to Nicholas years ago. After aconflict with the abbess, sister Tatiana made i very concentrated and can feel His God duringwith isthe individualbecause stronger sermonprayer monastics the or then are closedynamic a in one thus relationand influence another. this example of religious experience denotes that the interior (spirit) and exterior (body) are manifestationexternal of emotion proves that he this experienced internalchange.an Thus, vocation and received tremblingfrom response a the Miron as God, father mportant sermons had she sent her adirect message. She considered this event

her unable to speak or do anything else. She else. had speakdoanything to or unable her Si felt her almostforce an physical stopping from leaving: and solve my solve and abbess. problemsthe with here should I stay thethat and hermitage shouldleave I not metelling that was it God that me.think I than leaving.wassomething stronger about It I tried to fight this force, but Ifelt like crying even when Iwas thinking ster

, decision and ambivalent an had position towards she it: was aware that life her no matter Tatiana

the also had experiencesof intense communion God. with Therelation conf

reasons irmation of the fact that he had experienced ccording to the Romanian Orthodox Church, if a nun leaves a a leaves ifnun Church, a Romanian Orthodox the to ccording

monastery. She took all the necessary steps to organize her , her monastic experience is not recognized and the training

decided to respect the message received from she God presence. TatianaSister made the right decision.thatnight, made Atsome point right the an inexplicable feeling o 73

, sister Tatiana

lived another ascetic experience two to be to reassured himself of hisrel

decided to leave decided to

a religious mission to fulfill.

confirmation said during most said that the f happiness that sometimes was probably felt insecureprobably felt convinced that God convinced thatGod

the hermitage for

of her religious igious igious

The The CEU eTD Collection expl find alternative to other reasons for herexperiences. basedpresence, explanation the onGod’s to find, besides was trying whymaybe she is this psychological ones. was Celeste acquainted with some theoriesthe psychology of in and religiousdevel her relationship God with along meaning find the to ofpersonal tries her and vocation religious explanatory models” she develops. this In situation, futurea nun onreflects the notion of “competing the in ofand God embodied her experience towards understanding path God with . Lester is commuted leftbodyand interested she which her in analyzing Celeste’s also examinesa their monastic ex their praying and at the same time reaffirmation a of the fact that they have to continue with direct involvement lives in nuns’ are necessary for them. they like is It receive an answer to their monastic existenc they receive grace. The question is howmaterialize they this gracein order to makesense of a relation an God with is their perspective, cannottouched. From or this that seen be lives divineentity their a a fromto as Nuns devote ofsign God. it reading emotions instead withrelation deeper. and God wouldbecome stronger outside and wasaware the world; she in return religiouscalling to wish and her meant doubt make her to as temptation a abbess the Tatiana In from beginning path. addition, from the setback spiritual her would have been easier if she had left, but at the same time step would this have been a mbiguous Butthey one. it present a as relation of they exchange: give faiththeir to God and Her phys Her ical experience can also be interpreted as a bodily response to her intense istence without questioni without istence Catholic Catholic opmental usingonly also not while spiritual but path insights, of their experiences, but limited to the spiritual one. This one. spiritual might limited ofanation experiences,but the their to e? These kinds of explanations Thesee? kindsthat of explanations postulant’s experience of intense communion God with As opposed to that, the monastics I interviewed did not try did try not interviewed monastics I the that, to As opposed

of fact that that if she overcame temptthis her ation, ng it. ng 74

As mentioned Rebecca earlier, As Lester (2008)

attest

God’s presence and his

saw the confl the , ict with during during CEU eTD Collection structure and there bishop priests whoChurch’s(where the hierarchical hold positionsthe other high in they do not have thenecessary resources to prepare for the ritual and for themeal after practices they aresubmitted to. in the interplay between This sidedforinterior. relation accounts the that double fact subjectivitiesnuns’ are modeled inte the both from constructedonly be can religiousself thata argue I achievement, spiritual seek them feel God’s presence. discussedrel their bodiestheir material component. and “worldly” the engagement itsspiritual signifies importnun, which God, with besides monthly Areta summer. Father Vitalie other external factors (money, for example). This whatis athappened the hermitage last also spiritualbut onlynovice’s capacities not intothe consideration take might confessor the abbess or Whenthe dothis agrees. askif folloshe they path to they her and wready this and becomes anun. The abbess and the spiritual father decide when a sister spiritually is the choice of dedicating their lives to God. prove that for them itwas easier to embrace this explanations in order to themselves to justify rior (spirit) towards the exterior (embodied experiences) and from exterior towards the

to to In A decisive step in the relation with madeGod whenis takes a sister her final vows

take the veil ( bills and are invited

I looked at various at looked I chapter, this

by way of the paintersthe who painted had church. the ationship God with ). ). At that At

discussed with deprivation ri ălugă

their voluntary will of spiritual improvement disciplinary the and While addressing the interdependent ways through which they

moment, abbess the howwould she wasworriedabout

). The abbess rejected the priest’s idea invoking the fact that

and and

the pinpointing at the emotionalexperiencesthatmake the pinpointing at the

practices through

abbess the possibility of proposing to Tatiana to of possibility proposing abbess the

reasons 75

why

they sometimes fail. In addition, I

which nuns voluntarily discipline voluntarily nuns which Hence, the ritual of becoming a ance,

implies also a pay the the pay

and and CEU eTD Collection In society. in step washappening of drovemake this disapproved themand what that to in periods different formonastery reasons doingthey a similar had this: felt daily routines and preoccupations.spiritual Even if the I nuns interviewed joined the comp and sin temptation, important religious terms such as: charisma, on m studies di women’s Theconceptual lives. framework used I revolves around Foucault’s concept of transformations shift brought bythe from socialism God relationships established bymonasticsboth withother the me does How the exteriormonastery? world influence enter the monastery in the postsocialist context? How daily lead donuns their lives in the backgrounds. social of various c monastics manywith ages had conversations and informal Having the monastery. thesein tenremodeledmind, inside interviewspurposes conducted I are subjectivities nuns’ which waysin the analyzed former.I of latteronthe the Second, explore and reshaped interactions. Thus, transformedtheir constantly in m above setting) scipline and theoryof Goffman’s 6. ?

onents of monastic life: of onents In orderIn answerto these questions I pages examine I The The The thesis wasthesis The Conclusion d —outside (external world) and interior (spirit)—exterior (body). Throughout the

the the connections between thesis was thesis onastic life that dealt with manual work. The The d structured

main the dynamic relations between these notions and dynamicthesenotions saw the between relations osrce aon to es f iais isd (monastic inside binaries: of sets two around constructed

questions thatguidedquestions the ties between the monastic setting and the outside world,

the monastic setting in three three in my thatcover, main main in the parts opinion,

total institutions; my institutions; total wasalso informed several study by

modes of religiousknowledge and discussed 76 situated

chastity, obedience, poverty, obedience, chastity, my

my study in the and postsocialism in monasticism and monastic

and and the world outside and the impact study are: Why do women choose to Whyare: do women to choose mbers ofmonasterymbers the and life? y aim was What are the types of

larger context of the omi ng humility, desire, two from different

how they arehow they -

strong force fold . First, I CEU eTD Collection strict and schedule intense strict of prayer workand internalize whonot nuns did profane) and Butfaith. their nuns’ beliefstrengthen thatthey made the right choice joining monastery the consolidate and their life inside monastery. On the other the further informed by factthe that he is the receiver of a very important spiritual gift that is not and nunswork as thus doand has he more time to here hinder to thus subjected and their programs nuns two alternative t development because , hand one On the supplementedbythe is neighbors new their interactions in with living less 50kilometers at than situated andall many free to children birth devote her time family her to be should educated and paid a have and, job a them. of dedicate time themnot enough to families dotheir the and are others dependent too on Nunsworld. had theyaddition, did his ideal order ideal his : the confessor, who is the only man only the side who thein is : confessor, the priest

In their perception, the ideal lay Accord In present days present In

slows down thepace of

ing to nuns’ official discourse, toofficial ing nuns’ l and his privileged position in the Church’s hierarchy

the fact that fact swing the and that they back between forth realms twoopposite (sacred of things is disrupted by their a rather critical perspective oncontemporary the connections with the outside connectionsthe world with the not identify with the dominant images ofpresent femininity

nuns seethem , most

all

of the nuns the of the the

have influence have

spiritual frommonasteries. the monastic rules feeling. and monastic of conduct

their as potential woman placedis i

I interviewed religious training, especially in the case of progress 77 , external relationsworld the the could with repeated contactswiththe outsid ife inside the monastery should be based on a a beife insideon monastery should based the

t t the same time, she should the meant to improve their spirits pray. Theunequal pray. relation between the nuns

the pr the temptations that could

. nunnery, The gender aspect

work or go to school in gotowork or school the large city ocess of religious training

Their contact with the outside world could n between these two images: she

does not get involved in manual manual in involved get not does

lay lay .

work agains women, claiming some that

and

also ly make them question makequestion them

the constructed villas.

comes into focus comes focus into be married, t nuns’ spiritual nuns’ spiritual t

. public’s eye

in the outside the in But inreality e world. The

they er younger

give give are are

is is

CEU eTD Collection of monasticcomplex life. positionMy as outsideran in communitythe also might be theorigin and, incomplete my be ofthe might depictconsequently, segment gathered a could only study limitations. Due to theshortperiod of timefor allocated the research enforcedtechniques onthem achiev way rel double which behaviorwill influence their monastic improvement. internalization of thesemonastic virtues act to aively contributes gradual religious nun’s formation,monastic another value that shapes is thereligious self. authorit a to ownhigher desires one’s surrendering of the act Obedience, discipline. and exercise intensive through only internalized be humble; this monastic value to their spiritual achievements. These interactions can trigger temp on depends piousmonastics’ acts. nuns cannot. while have available towomen: their experiences. observe the observe importance of some ofthese

some limitsbecause that specificthat kind ements imposing is Bei among relationships The

bodily ng constructed as a descriptive and exploratory study, my thesis presents some presents my study, thesis exploratory and descriptive a as ng constructed attendir while and dailybehavior working Besides being obedientBesides a ationship between the spirit and spirit the the ationship body: between their voluntary will of spiritual practices

But the fact that I also conducted participant conducted also But the thatI fact Both types of charisma priest . of The The

and spiritualand endeavors a certain behavior while behavior certain bodiesa their the possibility thatnuns possibility mightthe have charisma. and Monks nuns

, are creating particular spiritual dispositions. (humility) limits as Ihad gender gender nuns

. Thus, or between nuns and lay people betweenlay and or nuns difference is monks that can aspire to priest charisma

is is nd disciplined nuns voluntarily nuns nd disciplined submit voluntarily to themselves essential for their nuns’ subjectivities formed are as aresult of the informal talks with them and also 78

can increased be but the level they achieve , this proving , this y ( of of sermons ing

human divin nature e or also have charisma, also have

spiritual improvement itcan and

, shared that also have that they as aresult of thedisciplinary

. observation observation represent another threat tation with mewith partof a only ,

the information I I information the s ifs nuns

but but minimizes the ) that a ) guides the chance tothe chance they do not donot they a personal

spiritual are not not are The The

CEU eTD Collection temptation setting the monastic and physicalcloistered world the border the at outside between by looking the lines of societal developments. directed more towards them in order to rather can earn a living exis strug leastat for those who live in monasteries situated close to large cities. They lead a con women postsocialism. and in position Nuns’ contemporary beginning Romania is to change, life contribute monastic sexrelation to sexuality. and theand father confessor. possibility Another of further research is studyto monastic life in perspective the power relations that are at work inside the monaster morecomplex groundeda life in theoreticalfrom framework analyzes which gender a Forfurther. example, t tence and made in world themthe gooutside order in to go workor school so to that they gle gle they are actively present in the outside world. present the arein outside actively they —the stone wall medieval that in times There several are issues did I that not address in my thesis are that w N to cope with thewith to wider cope changes in society that restructured their quiet and isolated evertheless, s

is replaced in the present with . Nuns are no . Nuns are my offers thesis he thesis thesis he could developed be further in study a on women’s monastic s to two fields of research: women and Orthodox spirituality and women spirituality ofOrthodox and twofields research: to s

longer confined to the enclosed space of t space enclosed the to confined longer Metaphorically,

analyze this group of group analyze this and women some awired fence easily can throughone which 79

important protected the This is why scholars’ attention should be should be why scholars’attention is This

changes in monastic life can be traced

the nuns from indiscrete gazes and insight s. Th s. y with is

study onwomen’s bess ab on the focus its evolution along its he monastery but monastery he orth pursuingorth tinuous tinuous see.

CEU eTD Collection The Hermitage. Appendices

CEU eTD Collection

82 CEU eTD Collection

CEU eTD Collection

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