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61 Sentences With "sisterhoods"

How to use sisterhoods in a sentence? Find typical usage patterns (collocations)/phrases/context for "sisterhoods" and check conjugation/comparative form for "sisterhoods". Mastering all the usages of "sisterhoods" from sentence examples published by news publications.

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There are so many sisterhoods that have been created through the work of Time's Up that I'm really proud of.
Growing up alongside their sisterhoods, their diversity, and their resilience against the patriarchy, millennials could envision a new brand of feminism.
But like religious sisterhoods and lesbian bars, these male-free communities, which once boasted thousands of members, are in clear decline today.
Contemporary celebrity culture trades in the currency of bromances, gal-pals or sisterhoods, which leverages individual and combined personas to attain greater attention.
Related: Surreal Figure Paintings Illuminate Magical Sisterhoods Paganism Gets A Minimalist, Projection Mapped Makeover [NSFW] Violent Erotic Drawings Explore the Primal Sides of Womanhood
Related: Seminal Duchamp Work Was Re-Imagined As A Kilometer-Long Light Painting Surreal Figure Paintings Illuminate Magical Sisterhoods 7 Essential Steps for Starting Your Own Art Movement
"We've been reaching out to non-political industries where women are working together to disrupt a boys' club – and finding stories and sisterhoods like our own," added Schriock, whose organization has previously backed Clinton.
In popular culture, from The Craft to Charmed to Macbeth, covens are depicted as sisterhoods in pursuit of a common goal — usually something they might not be able to accomplish alone within the confines of their society.
Responding to Wald's call were the Bureau of Communicable Diseases, the Bureau of Child Welfare, the Red Cross, the Maternity Centers, the Association for the Aid of Crippled Children, the Milk Stations, the New York Diet Kitchen, the Social Service Department of Mt. Sinai, Presbyterian, and Beth Israel Hospitals, the Catholic Nursing sisterhoods, the Salvation Army, the Teachers College Department of Nursing, and virtually every social settlement and social agency in the city.
London: Cope & Fenwick; p. 125 (citing Dictionary of English Church History. 1912) The Episcopal Church of Scotland has three sisterhoods and they are found also in Toronto, Saint John the Divine; Brisbane, Sacred Advent. The Year-Book (1911) of the Episcopal Church of America mentions 18 American sisterhoods and seven deaconess homes and training colleges.
The Blanche Lippitz Library at the camp was established by the Sisterhoods of Illinois, Wisconsin, Indiana, and Michigan a tribute to the services rendered by Lippitz.
Jane Evans (1907–2004) was the Executive Director of the National Federation of Temple Sisterhoods (now the Women of Reform Judaism) from 1933 to 1976. She was its first full-time Executive Director, as from 1913 until 1933 (its first twenty years) the National Federation of Temple Sisterhoods was led by volunteer presidents. Evans also became president of the National Peace Conference in 1950. Evans supported ordination for women.
Upon arrival in the United States, many Irish women became Catholic nuns and participated in the many American sisterhoods, especially those in St. Louis in Missouri, St. Paul in Minnesota, and Troy in New York. Additionally, the women who settled in these communities were often sent back to Ireland to recruit. This kind of religious lifestyle appealed to Irish female immigrants because they outnumbered their male counterparts and the Irish cultural tendency to postpone marriage often promoted gender separation and celibacy. Furthermore, "the Catholic church, clergy, and women religious were highly respected in Ireland," making the sisterhoods particularly attractive to Irish immigrants.
Women of Reform Judaism (WRJ), formerly known as the National Federation of Temple Sisterhoods, is the women's affiliate of the Union for Reform Judaism. As the primary women's organization in the Reform Jewish movement, WRJ represents over 65,000 women. WRJ advocates for social justice, raises funds for charities and rabbinic scholarships, and educates congregational leaders.
Within the Church of England, King Henry VIII's dissolution of the religious houses swept away the convents which had been a feature of Christianity in England for centuries. Anglican religious orders and Sisterhoods were later re-established within the Anglican tradition however. In Europe, Portugal and Spain remained Catholic and were on the cusp of building global empires.
Holy Week procession in Zamora Zamora has the oldest celebrations in Spain. The earliest penance processions can be traced back to 1179. Holy Week in Zamora is celebrated by 16 sisterhoods and fraternities that perform 17 penance processions on the streets of the old city. Thousands of penitents walk the streets while the processions are attended by a crowd of locals and visitors.
Ludlow also advocated a higher place for deaconesses in the church, in his publication Woman's Work in the Church: Historical Notes on Deaconesses and Sisterhoods (1865).E. R. Norman/H. C. G. Matthew: "Ludlow, John Malcolm Forbes (1821–1911)". Oxford Dictionary of National Biography (Oxford, UK) Retrieved 8 March 2018 He was appointed a CB in the 1887 Golden Jubilee Honours.
In 1972, the National Federation of Temple Sisterhoods was instrumental in the ordination of the first American female rabbi, Sally Priesand. In 1963 the National Federation of Temple Sisterhoods had approved a resolution at its biennial assembly calling on the Union of American Hebrew Congregations (now the Union for Reform Judaism), the Central Conference of American Rabbis, and the Hebrew Union College-Jewish Institute of Religion to move forward on the ordination of women. The YES Fund (Youth, Education, and Special Projects), maintained by WRJ, provides support to North American Federation of Temple Youth, the Hebrew Union College, the Religious Action Center of Reform Judaism, and many other organizations and charities. WRJ also supports Abraham Geiger College, the first seminary to ordain a Rabbi in Germany since World War II. The Torah: A Women's Commentary recently won the Everett Family Foundation Jewish Book of the Year award.
During the English Reformation all religious orders, including Franciscans, were banished from Britain. Not until the mid 19th century were the first sisterhoods refounded in the Church of England, in response to the social needs of the time. Then came a revival of interest in Francis. The Community of St Francis (CSF) was founded in 1905 with sisters living in poverty and working in the East End of London.
There is no evidence that they are Roman Catholic nuns. Many of the pre Raphaelite brotherhood would have known of the growing Anglican sisterhoods, some of whose sisters joined Catholic Sisters with Florence Nightingale on her mission to the Crimea. One of the nuns holds a rosary, and one of the nuns is digging a grave. Her forearm and body strain under the weight of a shovelful of earth.
On January 1, 1997, in Taipei, UM's high-school department and building also linked a sisterhood relationship with Cheng Kung Commercial and Technical High School in Pate City, Taiwan, Republic Of China where UM students can work independently. A sisterhood relationship was again entered into by the university with Meio University of Nago City, Okinawa, Japan on Dec. 5, 1988 when UM announced a plan for its sisterhoods.
Paula Ackerman (, December 7, 1893 -- January 12, 1989) was the first woman to perform rabbinical functions in the United States, leading the Beth Israel congregation in Meridian, Mississippi from 1951–53 (making her the first woman to assume spiritual leadership of a U.S. mainstream Jewish congregation) and the Beth-El congregation in Pensacola, Florida briefly in the 1960s. She led the National Committee on Religious Schools for the National Federation of Temple Sisterhoods.
In 1921, he became one of the three founding members of the Jesuits' New England Province, which separated from the Maryland-New York Province. Around 1922, he established the Summer School for Catholic Sisterhoods, which educated religious sisters, and paid visits to a nearby orphanage. The School of Education began awarding advanced degrees in 1919. In 1922, the first proposal was made for the creation of what would become the College of Business Administration.
Weil also sat on the board of the North Carolina Home for the Jewish Aged, worked for the National Federation of Temple Sisterhoods, and helped to raise money for numerous Jewish charities. In the 1930s and 1940s, she and her mother devoted much time and effort to rescuing Jewish refugees from persecution in Europe.Gertrude Weil (undated), section "What Judaism Means to Me." In Women of Valor exhibit of the Jewish Women's Archive. Retrieved 2015-06-25.
Aelian (Varia Historia xii. 36): "But Hesiod says they were nine boys and ten girls—unless after all the verses are not Hesiod but are falsely ascribed to him as are many others." Nine would make a triple triplet, triplicity being character of numerous sisterhoods (J.E. Harrison, A Prolegomena to the Study of Greek Religion (1903), "The Maiden-Trinities" pp 286ff); ten would equate to a full two hands of male dactyls, while twelve would resonate with the number of Olympian gods.
Women participated in mixed new collectives like Newsreel, but they also formed their own film groups. Early feminist films often focused on personal experiences. A first masterpiece was Wanda by Barbara Loden, one of the most poignant portraits of alienation ever made. Second-wave feminism would reveal itself in different forms in films in the latter part of the 20th century such as with the idea of "sisterhoods" in movies, a good example of which is Steel Magnolias in 1989.
The OU Women's Branch was also organized during the 1920s to encourage the formation and support of active sisterhoods in OU synagogues. Women's Branch took on a number of special products, typically related to women's Jewish education and support for Yeshiva University. OU operations became more efficient with the appointment in 1939 of Leo S. Hilsenrad as its first full-time professional executive director. Its services were further expanded in 1946, with the addition of Saul Bernstein to the professional staff.
They're given a new chance to rebuild their lives elsewhere. In the south, the Dohlaran Army is forced to retreat while Bishop Militant Cahnyr Kaitswyrth's forces are surrounded and defeated by the Allies (Kaitswyrth subsequently commits suicide). In the aftermath of such massive reversals, Vicar Zhaspahr Clyntahn attempts to have Maigwair removed from his position through political maneuvering. However, the secret meeting of his loyalists at a secluded church in Zion is bombed by the Sisterhoods' agents (named the "Fist of God") with Merlin's help.
Catherine Winkworth (13 September 1827 – 1 July 1878) was an English hymnwriter and educator. She translated the German chorale tradition of church hymns for English speakers, for which she is recognized liturgically by The Episcopal Church and the Evangelical Lutheran Church in America. She also worked for wider educational opportunities for girls, and translated biographies of two founders of religious sisterhoods. When 16, Winkworth appears to have coined a once well-known political pun, peccavi, "I have Sindh", relating to the British occupation of Sindh.
A novitiate was established in 1908 and the first three nuns were professed in 1910. Bannabikira (Daughters of the Virgin) was founded that year, one of the oldest of African Catholic sisterhoods. At first the nuns were not required to make a vow of poverty or to make a lifetime commitment. By 1926 the community, with headquarters in Buddu, was led by the first Ugandan mother superior, Mama Cecilia Nalube (Mother Ursula.) The community now required a change of name, vow of poverty and lifetime commitment.
The original monastery was founded in 1874 by a group of five sisters led by Sister Mary Anselma Felber, O.S.B., who came from the young monastery of Maria-Rickenbach (founded 1857) in Switzerland. Arriving in Clyde, Missouri, they founded the Benedictine Convent of Perpetual Adoration. This remains the motherhouse and largest community of the congregation.Guide to the Catholic Sisterhoods in the United States, Fifth Edition by Thomas P McCarthy 1964 Catholic Univ of America Press page 4 It houses 550 documented relics of the saints.
On April 29, 1957, she spoke to 1,000 delegates at a biennial general assembly meeting of the Union for Reform Judaism (then called the Union of American Hebrew Congregations (UAHC)) in favor of ordaining women, a speech which the New York Times called a "strong plea," though the UAHC took no action. While Evans was still Executive Director of the National Federation of Temple Sisterhoods in 1963, it approved a resolution at its biennial assembly calling on the UAHC, the Central Conference of American Rabbis, and the Hebrew Union College-Jewish Institute of Religion to move forward on the ordination of women. In 2003 Rabbi Adrienne Scott, who was then a rabbinic student at Hebrew Union College- Jewish Institute of Religion in Cincinnati, wrote her thesis on Jane Evans, titled An Analysis of Dr. Jane Evans' Professional Contributions to the National Federation of Temple Sisterhoods; it is the first and as of 2005 the only full-length study of Evans' life. The Jane Evans Papers are now held in the American Jewish Archives, where they were donated by the Union for Reform Judaism in June 2004.
Roman Catholic Nuns of the Assumption Order were the first members of a religious order to arrive in South Africa. In 1874, two Nightingale nurses, Anglican Sisterhoods, the Community of St Michael and All Angels arrived from England. The discovery of diamonds in Kimberley led to an explosion of immigrants, which, coupled with the "generally squalid conditions" around mines, encouraged the spread of diseases dysentery, typhoid, and malaria. Following negotiations with the Anglican Order of St Michael, Sister Henrietta Stockdale and other members were assigned to the Carnarvon hospital in 1877.
Practically all Anglican sisterhoods originated in works of mercy and this largely accounts for the rapidity with which they have won their way to the good will and confidence of the Church. Their number is believed to exceed 3,000, and the demand for their services is greater than the supply. Bishops are often their visitors, and Church Congresses, Convocation and Lambeth Conferences have given them encouragement and regulation. This change in sympathy, again, has gained a hearing from modern historians, who tend more and more to discredit the wholesale defamation of the dissolution period.
With the support of the Tobin family, Lizzie developed her interest in charitable work, focusing on families and children in poverty. In 1870s San Francisco existing Sisterhoods already ran orphanages, hospitals and schools for middle class and wealthy young women, but there was a void in charitable work specifically for the aid of families of the working poor. With the support of San Francisco’s first Archbishop, Joseph Sadoc Alemany, and Father John J. Prendergast, Lizzie Armer moved into a small home near Pine and Jones Streets in 1872 and began the new S.H.F. order.
He closed saying "this week was a hundred times better than that lame opening episode. Scarier aliens, stronger guest stars and a proper adult-friendly storyline involving sisterhoods and soothsayers." Scott Matthewman of The Stage said that Donna's insistence to change the past "formed the emotional backbone of this episode, producing some truly heartbreaking performances". He liked the joke about the TARDIS's translating the Doctor's and Donna's Latin phrases to Celtic, saying it was "subtly played throughout the episode [...] in a way that builds the joke without trampling it into the ground".
These three sisterhoods combined and form what became the Deaconess Community of the Evangelical Lutheran Church in America or ELCA. The Lutheran Church–Missouri Synod (LCMS) also promoted the role of deaconess.Cheryl D. Naumann, In the Footsteps of Phoebe: A Complete History of the Deaconess Movement in the Lutheran Church–Missouri Synod (2009) The imperatives of the Social Gospel movement (1880s–1920s) led deaconesses to improve life for the new immigrants in large cities.Laceye Warner, "'Toward The Light': Methodist Episcopal Deaconess Work Among Immigrant Populations, 1885–1910", Methodist History (2005) 43#3 pp. 169–182.
John Joseph Cantwell founded Los Angeles Catholic Girls’ High School in 1923. The faculty was composed of nuns from six Religious Orders: Sisters of the Immaculate Heart of Mary, Sisters of St. Joseph of Carondelet, Sisters of Mercy, Sisters of the Holy Cross, Sisters of the Presentation of Mary and Sisters of Loretto. This collaboration combined the strength of many teaching sisterhoods and maintained Catholic education at its highest standard. The Sisters of Charity of the Blessed Virgin Mary (BVMs) from Dubuque, Iowa, served at the school from 1940 to 1965.
Stella, too, soon became active in the Reform movement, establishing the National Federation of Temple Sisterhoods, of which she served as vice-president from 1913 to 1923, and president from 1923 to 1929. In 1923 she secured money to build a dormitory and donate a gymnasium for Hebrew Union College. She sat on the board of the National Council of Jewish Women and that of Jewish Social Agencies in Cincinnati. In 1894 she was one of the ten women who established the Cincinnati Symphony Orchestra, later serving as that organization's vice- president.
Many of these are notable institutions and their labours extend over a wide area; two of the settlements are in India and two in the United States. A list of 26 sisterhoods is given in the Official Year- Book of the C.E. (1900), to which may be added 10 institutions of deaconesses, many of whom live in community under a rule. In 1909 the number of women in religious orders in England was estimated as some 1300; whereas at the time of the dissolution under King Henry VIII there had only been 745.Kelway, Clifton (1933) The Story of the Catholic Revival.
Synodal Department for Church Charity and Social Ministry of Russian Orthodox Church () is one of the Synodal Departments of the Russian Orthodox Church. It conducts social service of Russian Orthodox Church in Russia and abroad and organizes new social projects. The department supervises work of more than 3500 church social institutions, projects and initiatives of the Russian Orthodox Church on the territory of Russia and abroad including more than 70 rehabilitation centers for drug addicts, 29 shelters for pregnant women in need, 40 asylums for old people, more than 70 orthodox asylums for homeless, and it coordinates 300 sisterhoods of mercy.
These organized groups of lay men and women, were sanctioned by the Roman Catholic Church, gave their activities legitimacy in Spanish colonial society. These black confraternities were often funded by Spaniards and by the church hierarchy., were actually largely supported by Spaniards, going so far as to even fund many of them. And although this support of the confraternities on the part of Spaniards and the Church was indeed an attempt to maintain moral control over the Black African population, the members of the confraternities were able to use these brotherhoods and sisterhoods to maintain and develop their existing identities.
With pressure from higher education in itself and academic standards, such as a minimal grade point average requirement, members have the support of their fellow members who are also under similar pressures of success to bond and create relationships with. Members also are able to create mutual relationships over their coursework or availability to study aids within the chapter. Social practices such as sisterhoods or brotherhoods bring the chapter together as a whole, not as individual members or pledge classes. These consist of both non-alcoholic and alcoholic events that allow the members to build better relationships within the chapter.
This charitable activity, however, distinguishes the modern sister from the nuns of primitive and medieval times, who were cloistered and contemplative, and left external works to deaconesses, or to laywomen of a third order, or to the freer societies like the Beguines. St Vincent de Paul is considered to have begun the new era with his institution of Sisters of Charity in 1634 . Another modern feature is the fuller recognition of family ties: Rule 29 of the Clewer sisters directs that the sisters shall have free intercourse with relations, who may visit them at any time. But in most essential respects modern sisterhoods follow the ancient traditions.
She was possessed of a talent for crochet, as well, and produced books on crafts for an adult audience. In the 1930s she led other women of Rodef Shalom in the task of developing programs aimed at the blind; this included creating services using Braille prayer books, a program which would serve as a model for others throughout the United States. She also wrote short plays about Jewish holidays designed to be performed in the synagogue. She served with the United Jewish Federation and with a variety of other charities, and was at one time on the national board of the Federation of Temple Sisterhoods.
Southey's appeal had weight, and before the thirty years had passed, compassion for the needs of the destitute in great cities, and the impulse of a strong Church revival, aroused a body of laymen, among whom were included William Gladstone, Sir T. D. Acland, Mr A. J. Beresford-Hope, Lord Lyttelton and Lord John Manners (chairman), to exertions which restored sisterhoods to the Church of England. On 26 March 1845 the Park Village Community was set on foot in Regent's Park, London, to minister to the poor population of St Pancras. The “Rule” was compiled by Edward Pusey, who also gave spiritual supervision. In the Crimean War the superior and other sisters went out as nurses with Florence Nightingale.
The four Panhellenic-affiliated sororities are Alpha Gamma Delta, Alpha Delta Pi, Alpha Xi Delta, and Zeta Tau Alpha. The five Interfraternity Council-affiliated fraternities are Alpha Sigma Phi, Chi Phi, the Kappa Alpha Order, Theta Chi, and Theta Xi. There are also many additional organizational brotherhoods, sisterhoods, and honorary groups on campus including Alpha Phi Omega, Alpha Psi Omega, Beta Beta Beta, Kappa Phi, Mortar Board, Omicron Delta Kappa, Phi Alpha Theta, Phi Mu Alpha Sinfonia, Sigma Alpha Iota, Sigma Tau Epsilon, Sigma Tau Delta, and Sigma Theta Epsilon. Wesleyan students are highly active in community engagement projects. Some 87% of students participate in community service through the Center for Community Engagement and Leadership Development (CCE).
The groups included sisterhoods that participated in the rites. Some traditions defined special powers differently. For example, the Kashmiri tantrics explain the powers as anima (awareness than one is present in everything), laghima (lightness, be free from presumed diversity or differences), mahima (heaviness, realize one's limit is beyond one's own consciousness), prapti (attain, be restful and at peace with one's own nature), prakamya (forebearance, grasp and accept cosmic diversity), vasita (control, realize that one always has power to do whatever one wants), isitva (self lordship, a yogi is always free). More broadly, the tantric sub-traditions sought nondual knowledge and enlightening liberation by abandoning all rituals, and with the help of reasoning (yuktih), scriptures (sastras) and the initiating Guru.
In the latter or the foundation was run by Andalusians or the bulk of the brothers is made up of Andalusians or descendants of these. It should also highlight the existence of the sisterhood of Brussels, the result of the rociera devotion of a group of Andalusians from the abundant community of this origin in Belgium. In 2018, the number of sisterhoods rose to 121, the last one being the Hermandad de El Viso del Alcor (Seville). Regarding the importance of the brotherhoods according to the number of pilgrims, the largest are the Huelva, with about 14,000 pilgrims in 2010 and the matrix of Almonte which is also located in the environment of 10,000 pilgrims.
He devoted a very large part of his time at London in actual evangelistic work; and, to the end, his interest in the pastoral side of the work of the clergy was greater than anything else. With his wife, he was instrumental in organising women's work upon a sound basis, and he did not a little for the healthful regulation of Anglican sisterhoods during the formative period in which this was particularly necessary. Nor was he less successful in the larger matters of administration and organisation, which brought into play his sound practical judgment and strong common-sense. He was constant in his attendance in parliament and spared no pains in pressing on measures of practical utility.
After the plague of 1348, a great deal of laxity and disorganization crept into the Third Order, but a wonderful throng of saints soon caused its rejuvenation. The influence of St. Catherine of Siena gave a powerful impetus to the movement in Italy and her work was carried on by Bl. Clara Gambacorta (died 1419) and Bl. Maria Mancini (died 1431). This new spiritual vigour reached across the Alps to the sisterhoods of Germany, where the effect was almost abnormal (Heimbucher, "Die Orden und Kongregationen der katholischen Kirche", Paderborn, 1907, II, 169-177). But there has never been any reform in the sense of a separate organization with a change of rule or habit.
Four sisterhoods stand together as the largest: those of Clewer, Wantage, All Saints and East Grinstead; and the work of the first may stand as a specimen of that of others. The Community of St John Baptist at Clewer, near Windsor, arose in 1849 through the efforts of a Mrs Tennant and the vicar, afterwards warden of the society, the Revd T. T. Carter, to save "fallen women". Under the first superior, Harriet Monsell, the numbers steadily grew and at the beginning of the 20th century were over 200. Their services to society and the church include six houses for "fallen women", seven orphanages, nine elementary and high schools and colleges, five hospitals, mission work in 13 parishes and visiting in several “married quarters” of barracks.
To accomplish this, the command crew had sought to selectively reactivate his suppressed memories and in doing so had allowed him to remember his native tongue and fragments of his previous life on Earth. His experiences against someone the church had ruled a "demon" had shaken him to the point of questioning the "archangels" and he sought to meet with Schueler himself for reassurance (a meeting from which he did not return alive). Ultimately, the Inner Circle and Sisterhood agree to work together, and Merlin travels to Zion in disguise to make contact with the Sisterhoods' agents there. In northern Siddarmark, Baron Green Valley takes troops specialized in winter combat and seizes key positions to the north of Bishop Militant Bahrnabai Wyrshym's positions in the Sylmahn Gap.
Also in 2003, Women of Reform Judaism issued a statement describing their support for human and civil rights and the struggles of the bisexual and transgender communities, and saying, "Women of Reform Judaism accordingly: Calls for civil rights protections from all forms of discrimination against bisexual and transgender individuals; Urges that such legislation allows transgender individuals to be seen under the law as the gender by which they identify; and Calls upon sisterhoods to hold informative programs about the transgender and bisexual communities." In 2009, Siddur Sha'ar Zahav, the first complete prayer book to address the lives and needs of LGBTQ as well as straight Jews, was published. Publisher: J Levine Judaica & Sha'ar Zahav (2009); ; . Sha'ar Zahav is a progressive Reform synagogue in San Francisco.
Feminist critic Maggie Anwell decried the film for its over-emphasis on bloody werewolf special effects,Anwell, Maggie (1988), 'Lolita Meets the Werewolf: The Company of Wolves’ in Lorraine Gamman and Margaret Marshment (eds), The Female Gaze: Women as Viewers of Popular Culture, London: Women’s Press, pp. 76–85. but another, Charlotte Crofts, argues that the film is a sensitive adaptation of Carter's reworking of Charles Perrault's Little Red Riding Hood fairy tale.Crofts, Charlotte (1999), 'Curiously Downbeat Hybrid or Radical Retelling?: Neil Jordan's and Angela Carter's The Company of Wolves’ in Cartmell, Hunter, Kaye and Whelehan (eds), Sisterhoods Across the Literature / Media Divide (London and Sterling, Virginia: Pluto Press), pp 48–63; Crofts, Charlotte (2003), Anagrams of Desire: Angela Carter's Writing for Radio, Film and Television (Manchester University Press).
Zeus, in recognition of their familial love, took pity upon them and changed them into stars—the constellation Hyades—and placed them in the head of Taurus, where their annual rising and setting are accompanied by plentiful rain. The mythological use for a Hyas, apparently a back formation from Hyades, may simply have been to provide a male figure to consort with the archaic rain- nymphs, the Hyades, a chaperone responsible for their behavior, as all the archaic sisterhoods-- even the Muses-- needed to be controlled under the Olympian world-picture (Ruck and Staples). In fact among the poets it is immaterial whether Hyas is described as their father or their brother. And his death gave these weepy rain-nymphs a cause for their weeping, mourning for a male being an acceptably passive female role in the patriarchal culture of the Hellenes.
Hannah Bachman Einstein (28 January 1862, in New York City – 28 November 1929) was an American social worker and activist who was instrumental in the establishment of child welfare boards in the United States. Born to German immigrants and married to a wool manufacturer, this mother of two children became involved with the Temple Emanu-El Sisterhood – a Jewish benevolent organisation dedicated to charitable causes. In 1897, she became the head of the sisterhood, and two years later the president of the New York chapter of the National Federation of Temple Sisterhoods. She studied sociology and criminology at various colleges and came to the conclusion that many of the social problems she saw in her charitable work could be traced to the breakup of families and that the institutions in place for orphans were a poor solution.
The nine maidens of Annwn in "The Cauldron of Inspiration" illustration by alt= In Preiddeu Annwfn, the nine virgin priestesses of the otherworldy island of Annwfn (Annwn, the Welsh version of the Celtic Otherworld) guard a magic cauldron, and their magic abilities seem to include fire-breathing. A raid by Arthur and his warband either steals or destroys the cauldron, but what happens to the maidens of Annwfn is not mentioned. The motif of nine supernatural women appears also in some other tales of the Celtic Otherworld, possibly derived from sisterhoods of priestesses of the old Celtic Religion. The nine witches of Ystawingun (Ystavingun) are mentioned in a single line of the poem Pa gur (around 1100), where the feat of slaying them in this highland is listed among the greatest achievements of Cai (Sir Kay in later tradition).
The magic invoked is clearly malicious, of a nature well attested from other parts of the Celtic world, notably Irish mythology. Sisterhoods of sorceresses or witches are also known to have existed in ancient Gaul on the authority of ancient ethnographers; thus, Pomponius Mela (III, 6, 48) records a college of nine priestesses capable of invoking tempests and adopting animal form among the Osismii, while Strabon (IV, 4, 6) is aware of a convent of women of the Samnitae possessed by Dionysus, installed on an island of the Loire estuary. Both the context of the curse tablet and the names of the women listed as targets of the curse reflect the syncretic culture of Roman Gaul at the end of the 1st century. The name of Severa Tertionicna, the "head witch" targeted by the curse, consists of a Roman cognomen Severa and a patronymic which combines the Roman cognomen Tertio with the Gaulish -ikno- suffix.
In 2003 Reuben Zellman became the first openly transgender person accepted to Hebrew Union College-Jewish Institute of Religion; he was ordained there in 2010. Also in 2003, the Union for Reform Judaism retroactively applied its pro-rights policy on gays and lesbians to the transgender and bisexual communities, issuing a resolution titled, "Support for the Inclusion and Acceptance of the Transgender and Bisexual Communities." Also in 2003, Women of Reform Judaism issued a statement describing their support for human and civil rights and the struggles of the transgender and bisexual communities, and saying, "Women of Reform Judaism accordingly: Calls for civil rights protections from all forms of discrimination against bisexual and transgender individuals; Urges that such legislation allows transgender individuals to be seen under the law as the gender by which they identify; and Calls upon sisterhoods to hold informative programs about the transgender and bisexual communities." In 2006 Elliot Kukla, who had come out as transgender six months before his ordination, became the first openly transgender person to be ordained by the Hebrew Union College-Jewish Institute of Religion.
Born into the era of the unreformed Parliament and > Church, he opposed Catholic Emancipation and parliamentary reform; and was a > pluralist who wished to retain in commendam the golden rectory of Stanhope > with the See of Exeter, and only compromised by the exchange of living for a > rich prebendal stall of Durham, Yet he lived to adjust himself to > revolutionary changes in both Church and State. In ecclesiastical matters he > was a champion of the principles of the Tractarian revival (a position not > to his mind in the leastwise incompatible with mordant criticism of details > and individuals); he encouraged the wearing of the surplice, and was a > pioneer in the restoration of diocesan synods, and became involved in > controversy concerning religious sisterhoods in the Church of England. He > was the protagonist in the famous Gorham controversy, and held his ground in > defeat when Manning seceded to Rome in protest against the verdict of the > Judicial Committee of the Privy Council in Gorham's favour. As a diocesan > bishop he was outstanding in administration and pastoral oversight; and his > episcopate left its enduring mark on the Diocese of Exeter.

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