Canonical Norms Research Articles

Церковная дипломатия и межправославные отношения в эпоху гонений: опыт святого Патриарха Тихона

Article on the views and actions of Patriarch Tikhon (Bellavin) of Moscow and All Russia in the field of Inter-Orthodox relations in 1917–1925. It is shown that this direction was not a priority for His Holiness Tikhon in the context of full-scale persecution of the Russian Orthodox Church, especially since he had minimal opportunities to maintain contacts with other Local Churches. Unlike the leaders of a number of other Churches (Constantinople, Romanian, etc.), St. Tikhon in his ministry was guided not by political or nationalist motives, but by spiritual, moral and pastoral ones, adhering to the evangelical and canonical norms of the Orthodox Church. He sought to resolve controversial issues peacefully and amicably (for example, in the case of Georgian autocephaly), but did not always meet with a reciprocal desire to act in the same way. He was alien to any kind of jurisdictional selfishness. The main thing for him was the preservation of loyalty to Orthodoxy on the part of the multinational flock of the Russian Church. This, in particular, determined his rejection of the idea of Polish autocephaly. The warmest relations under Patriarch Tikhon were with the Serbian and Antiochian Orthodox Churches. Most of all, problems arose in the Constantinople direction, due to the extreme politicization of the Fanar and its special tendency to trample on the moral and canonical norms of the Orthodox Church.

Природно-правове регулювання суспільних відносин в період соціальної аномії

It was found that the transitional state of the development of society is always characterized by instability in all spheres of people’s life. Social changes can be both negative and positive, because society is a living organism that must update, develop, and change. It is important that anomic, crisistransitional states turn into stable, updated socio-legal relations between members of society within the state field, and not go into crisis decline. It is emphasized that under the conditions of an anomic state of development of society, the norms of natural law acquire special importance, which do not allow society to move to the level of illegal development, until legal norms that can fully regulate social relations are formed and updated. Every society at a certain stage of its development experiences crisis periods characterized not only by social instability, but also by the decline and destruction of moral and legal guidelines and value standards. It is noted that social anomie is a rather dangerous state that can develop into mass riots, strikes, rallies and revolutions, when the norms and prescriptions of the state are ignored, and in the worst case, they are violated due to what citizens consider ineffective. This can lead to the spread of conformist behavior. In the context of the regulation of human behavior in society, it is impossible, and it is not necessary, to strictly distinguish the norms of morality, ethics, spiritual, canonical and natural law norms, because these norms are interconnected and recognize the inadmissibility of violating the norms of positive law. Attention is focused on the fact that anomic states are characteristic of any society at a certain stage of its development, mostly as crisis-transitional states. Natural law norms support the lawful functioning of society through the recognition by a person of the value of moral, spiritual and ethical norms, which allows avoiding a deformed worldview and improper behavior. Natural law regulation of social relations in the period of social anomie can act as a stimulator of lawful human behavior, activating the value orientations of a person.

Norm and a Singular Administrative Act

Due to the terminological confusion and dispute in contemporary doctrine regarding the nature of singular administrative acts (Canons 35-95), the paper examines the interdependence between the canonical norm and this category of acts. The research goal is set in a broader context, as the issue of canonical norms and the normative system of the canonical legal order are examined synthetically. The author expresses the view that in relation to individual administrative acts it is inappropriate to use the term “norm”, but he considers it appropriate to use the category of “acts” in the sense of legal acts. This position is based on the following arguments: first, during the codification work, consultors did not use the category of “norm” but the category “singular administrative act”; secondly, the first chapter of the Code’s fourth title is “Common Norms” (Normae communes); in the name of the fourth title, “Singular Administrative Acts”, we find the term “acts”; thirdly, in the canonical system some acts (dispensations, privileges) are issued against or in addition to the law, being exceptions to general norm.

40 tahun Kitab Hukum Kanonik Gereja Katolik Latin (1983-2023). Historisitas – Amandemen – Analisis

The actual CIC of the Latin Catholic Church is 40 years old this year since it was first promulgated by Pope John Paul II on January 25, 1983. In its journey as universal law of the Latin Catholic Church, during three pontificates, all Popes have made amendments to it. This study intends to canonically analyze any juridical modifications or amendments sought by the Church Legislator regarding certain themes in the Codex. To get a more holistic context, as in the sub-title, the historical panorama of the birth of the ecclesiastical juridical system will first be synthesized. Then, all the modifications to universal law over the past 40 years, whether promulgated through Apostolic Letters in the form of motu proprio or in Apostolic Constitutions, will be presented. The purpose of this paper is to find the spirit and orientation behind the “revitalization” of the canonical norms in question, which must be in line with the ultimate goal of Church Law, namely the realization of the “salvation of the souls”.

Mocking the Canon: Irony, Subversion, and Play in Iconoclastic Portraiture

This qualitative research paper examines how iconoclastic artists use techniques of irony, subversion, and play to undermine the conventions of traditional portraiture. Canonical portraiture aims to convey status and power through dignified representation. Iconoclastic portraiture rebels against this pretense through incongruous, caricatured, and role-reversed depictions designed to mock canonical norms. The paper analyzes selected artworks by Marcel Duchamp, Cindy Sherman, Yue Minjun, and others that exemplify iconoclastic approaches. Visual analysis reveals how incongruity introduces discordant elements to undercut meaning, caricature exaggerates features comically, and role reversal portrays subjects in undignified ways that contravene tradition. The paper interprets these techniques through the lens of postmodern theories of parody, carnivalesque inversion, and deconstruction. Findings demonstrate that by ironically mocking canonical conventions, iconoclastic portraiture destabilizes traditional hierarchies and reimagines portraiture as a critical, subversive art form. The research advances understanding of how iconoclastic artists deploy irony and play to contest establishment orthodoxies. This study elucidates iconoclastic portraiture’s aims and significances as a challenge to the canon’s pretensions and demonstrates humor and subversion as profound artistic strategies.

Canonical Legal Norms on Abortion

Rad ima za cilj prikazati kanonskopravnu normativu o pobačaju uzimajući u obzir njezin povijesni razvoj, trenutačno važeći Zakonik kanonskoga prava i posljednji pravni dokument koji se odnosi na tu materiju, apostolsko pismo Misericordia et misera pape Franje. S jedne strane želi se ukazati na težinu povrede Božje zapovijedi “ne ubij”, koja u činu pobačaja dobiva značaj ne samo grijeha, nego i djela za koji je propisana posebna kazna u pravu Crkve, ali, s druge strane, ističe se i spremnost iste te Crkve da prihvati u svoje majčinsko krilo okajanog grešnika.

Canons, Customs, Superstitions: The Perception of Orthodox Church Norms and Practices by Clergy and Parishioners of the Mordovia Metropolis of Russian Orthodox Church

Introduction. The canonical norms, customs and superstitions that regulate common church practices are not always clearly differentiated in religious consciousness. As a result, the substitution of superstitions for canonical norms and customs leads to a distortion of the normative foundations of religious practices. The purpose of this study is to identify the level of subjective and objective knowledge of clergy and parishioners about normative and non-normative religious practices based on the results of the authors’ sociological research. Materials and Methods. The empirical base is the data of a sociological study conducted in October-November 2022 among the clergy and parishioners of the Mordovia Metropolis of the Russian Orthodox Church with interactive questionnaire. A non-probabilistic approach to sampling was used; respondents were recruited through own networks of researchers. The use of comparative method made it possible to identify differences in the perception of canons, customs and superstitions by two groups of respondents. Within the framework of pilot study, the author’s sociological tools and methods for result processing were tested. Since parishioners and especially clergy are a hard-to-reach group of respondents, a non-probability approach was used to form the sample. This entailed a number of limitations of the study. Results. Subjective assessments of the level of religious literacy were analyzed, including the knowledge about canons, customs and superstitions. Not only the clergy, but also parishioners demonstrated a comparatively high level of awareness of the normative foundations of religious practices, although some parishioners have an inflated self-esteem. General ideas about the concepts of normative and non-normative were revealed, none of the respondents had any objections to the definition of the concepts of “canon”, “custom”, “superstition”. However, discrepancies were found regarding the assessment of some practices. Discussion and Conclusion. Four factors were identified, in which variables are grouped, demonstrating the different nature of respondents’ knowledge about canons, customs and superstitions: knowledge to distinguish customs and canons from superstitions; knowledge of the customs relating to events and situations; knowledge of the canons; knowledge of the canons relating to special religious knowledge, including those regulating the life of clergy. The article will be useful to researchers of religious practices and religious consciousness, as well as lecturers of the theological educational institutions.

Un gioco da ragazze? Nuove eroine videoludiche tra realtà e idealizzazione

Videogames are a fundamental tool in shaping new generations’ collective imagination. In particular, videogames usually present limited depictions of masculinity and femininity and, for this reason, offer canonical norms concerning gender identity. The present paper explores narrative videogames as a key medium to indirectly deconstruct gender canons. Specifically, the paper focuses on the analysis of non-conventional female identities in three videogames based on the adventures of three different protagonists that counteracts gender standards.

Священики села Кулажинці другої половини XVIII ст.

The purpose of the research is to analyze the demographic aspects of the life of the parish priests of the village of Kulazhyntsi in the 18th century. The research methodology is based on an anthropological approach with using historical-genetic, historical-comparative and quantitative methods. The scientifi c novelty is that for the fi rst time the parish priests of the village of Kulazhyntsi in the 18th century became the object of an analysis aimed to fi nd out the main demographic characteristics of their life activities. Conclusions. During the 18th century Kyrylo Anisimov and Mykhayilo Verbovskyi were priests of St. Michael’s Church in the village of Kulazhyntsi. Th ere were from 354 to 828 believers in the priesthood. So, on average, there were 635 people per pastor. From the end of the 1760s, the regular staff list of the parish met the of- fi cial requirements for the clergy of the parish church and included a priest, a deacon, a psalmist and a sexton. Priests were ordained to the parish aft er the age of 26, apparently closer to the age of thirty, which corresponds to the established canonical norms. Th e priests lived for more than 66 years, therefore, they reached the milestone of old age, which is marked in early modern socie- ty as sixty years of age. Mykhaylo Verbovsky happened to be the son-in-law of Kyrylo Anisimov, which was a typical phenomenon in the Pyriatyn protopopy of that time. Reverend Kyrylo’s fam- ily structure was nuclear, and rev. Mykhaylo’s one was extended, because unmarried children of the deceased Kyrylo lived in it. Th e average size of a priest’s family in Kulazhyntsi was 8.8 peop- le. This indicator is higher than the average population of priestly families of the protopopy. The families were dominated by women. Th ere were twice as many children as adults. Father Mykhaylo fi rst became a father at the age of 26, and the last child was born when he was 41. In total, there were 8 children in his family, who were born once every two years.

NARRATIVE DEVICES IN PAULE MARSHALL’S FICTION

Like various other African-American female writers’ fictional works, Paule Marshall’s creative art is anchored in her triple roots (American, African and Barbadian). She thematizes countless sociocultural phenomena narrowly related to her ancestral background. Substantively, her novel titled Praisesong for the Widow embodies some analeptic narrative devices, which revitalize her community’s painful cultural experiences. With a pronounced passion for literature, she mingles, on the one hand, historical facts with fictional ones, black dialect with English, and on the other hand, fictionalizes tales, myths, legends, proverbs, and songs. Her literary imagination teems with some noteworthy extratextual values connected with the African, Caribbean and American societies. Those geographical spaces are mainly inhabited by the African descents. Deported during the colonial period, the latter’s ancestors take with them some of their African values, such as language, religion, and many other substantial traditional/cultural practices. The change of environment favors the implantation of that legacy in America and elsewhere. However, over centuries, those inherited resources undergo the impact of the values pertaining to the host spaces, thus provoking a cultural bereavement/alteration or shock whose immediate repercussion is known as acculturation. The longer this sway persists, the more Blacks suffer from diverse crises. With no instant palliative measures, which can enable them to fight against the exotic cultural domination, each of Marshall’s fictional beings deems it necessary to return to their ancestors’ benchmarks for a whole restoration of their “lost self”. In terms of aesthetic scope, the novel under consideration breaks with a number of artistic traditions. The subversion of some of the canonical norms and interweaving of linguistic devices, colonial facts, mythical, legendary, proverbial, ancestral figures, epitomize that rupture and desire for innovation. An in-depth study of those textual clues will therefore contribute to bringing out the significance of the author’s literary vision. To achieve those objectives, the criticism of postmodernism will serve as the methodological framework. Its principles will help to scrutinize both intergeneric devices, and hybrid/pacifist practices.<p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/soc/0073/a.php" alt="Hit counter" /></p>

KURGAN SITES IN THE SAMARA RIVER BASIN: RESULTS OF INTERDISCIPLINARY RESEARCH

Four barrows (kurgans) were excavated in the basin of the river Samara in 2007—2008. Kurgan 1 near the village of Peschanka was located in its lower course. Three kurgans were situated near the mine «Stepova» in the middle course of Samara. Fifteen burials were discovered in the barrow 1 near the village of Peschanka. Three of them, graves 6, 7, 14 appear to be the earliest, exhibiting male burials and dating to the 38th to the 36th centuries BC (Eneolithic). The first burial mound was erected above these burials. Another two Eneolithic graves with skeletons of children were dug into the first kurgan. The construction of the Copper Age kurgan was completed after these two graves by digging a ditch around the mound.
 Among the four burials of the Yamna culture grave 15 was the oldest. However, its radiocarbon date 3626—3106 cal BC seems to be very early and is therefore debatable. But analyses of stable isotopes of nitrogen and carbon do not indicate a diet which might have caused a reservoir effect. The radiocarbon dates obtained for other burials in this kurgan correspond quite well with the relative chronology.
 The graves 10 and 11 date to the Yamna culture as well, but show characteristics in the funeral rites of its final phase. The calibrated time spans fall into the interval of 27—24 centuries cal BC. They coincide with the absolute dating of the Early Catacomb culture.
 C14-dates were also obtained for the catacomb graves 4 and 12. They agree well with the absolute and relative chronology of the developed phase of the Catacomb culture.
 The earliest kurgan (barrow 4) near the mine «Stepova» was built above the destroyed burials of the Eneolithic. In all three kurgans graves of the earliest phase of the Yamna culture were found. Interestingly, the identical organization of the space under and in the barrows and the very similar of details of the funeral rites indicate that all three barrows form a single burial complex. Probably, all graves were erected according to the same canonical norms during a relatively short time period. Most likely a single community used and formed these Early Bronze Age barrows. Unfortunately, the absence of radiocarbon dating makes it impossible to verify this hypothesis.
 The burials of the Catacomb culture discovered in the kurgans near the mine «Stepova» exhibit features of different phases and demonstrate the influence of various regions.
 The grave of a Kipčak warrior appears to be the most recent burial in kurgan 4 and dates to the time of the Golden Horde.

(Re)mapping the Inter-Philosophical Trajectories of Feminist Translation Theory and Praxis

The much celebrated and visibly interventionist Feminist translation theories and praxis that challenged the canonical norms of western translation theories more radically and heralded in the era of resignification in the field of gender and/in translation, is not an isolated upsurging of English experimental translation practices of Quebec feminist writings. Rather, like every text is intertextual in the poststructuralist frame work, the present paper seeks to argue that every philosophy is inter-philosophical, and the philosophical core of feminist translation is located in the theoretical premises of three major turns in literary and cultural studies i.e., poststructuralism, postcolonialism and feminism. Thus in the present paper an attempt is made to map the philosophical trajectories of poststructuralism, postcolonialism and feminism(s) to unearth those radical theories, concepts and categories that ultimately paved the way for the emergence of Feminist translation theory(s) and practice(s). Keywords: Feminist Translation, Poststructuralism, Postcolonialism, Feminism.

Challenges on the Way to the Revival of Icon Painting – on Certain Aspects of the Canonical Norms

The article presents results of the research undertaken within the framework of the project #PHD-21-403 financed by Shota Rustaveli National Science Foundation of Georgia (SRNSFG). Revival of the modern Georgian icon painting started from the seventh decade of the 20th c. From the very beginning, national artistic form was a priority both in visual and musical ecclesiastic art; however, on the turn of the 20th to the 21st cc., general attitude towards national form proved to be quite critical. The problem emerged – which chanting and what icon painting is canonical for the Orthodox Church. Holy Synod of the Church of Georgia sanctioned Georgian polyphonic chanting. From the 17th c. onwards, canonical norms of the Georgian icon painting were influenced by the Church of Russia. Norms established there were obligatory for Georgian icon painting, as well as the norms of Russian church service. At present, widespread practice links norms of the canonical icon painting with the particular Russian and Byzantine style. Such an approach hinders development of the icon painting and, in its own turn, does not correspond to the world church law. As decreed by the Seventh Ecumenical Council, the main purpose of the icon painting is visualisation of the Gospel truth in such a way that the represented is perceptible, can serve as a model and should be venerated. Viewpoint of various famous icon painters concerning this issue coincides with that expressed in Georgia – development of modern icon painting requires establishment of the true criteria of the canonical norms; they should be linked with the theological purpose and not with any particular artistic style. This is the attitude of the Orthodox Church and the goal of the icon painting is striving for the modern ecclesiastical artistic language.

Columbarios en bienes inmuebles eclesiásticos. ¿Cuál contrato es el adecuado en su ofrecimiento a los fieles?

The construction and provision of niches in columbaria for the deposit of arid or cremated human remains has spread in the Catholic Church, even in areas that previously did not customarily incinerate the mortal remains of human beings and were It has become an alternative to “burial” in large cities because it is more economical than burial and in a certain sense more practical when remembering the deceased. As a pastoral answer to this practice, the Church has established canonical and liturgical norms that, added to the civil norms, allow these uses and the subsequent treatment of the ashes. In the civil sphere, this matter has remained in a legal “limbo” and that is the origin of the concern to determine the most appropriate contract for this contractual relationship between the faithful and the administrators of ecclesiastical real estate that offer a solution to an increasingly need.

Orthodoxy of Ukraine During the Occupation, 1939-1944: Confessional Transformations and Political Contexts

The purpose of the research paper is to analyze the influence of the social and political conditions on changes in confessional life in the occupied Ukrainian lands during World War II.
 The scientific novelty: it is claimed that it was social and political conditions that caused drastic changes in the confessional map of Ukraine in 1939-1945. The determinant factor of the occupation policy – the destruction of the established confessional configuration that traditionally existed on Ukrainian lands in the USSR, Poland and Romania – has been proven. Autocephalous tendencies in Orthodox life in the General Governorate, Reichskommissariat ‘Ukraine’ and ‘Transnistria’ were studied. The personal visions of the leading Orthodox bishops regarding the institutional status of the Orthodox Church in Ukraine are reflected. The specific approaches of the German and Romanian administrations to the organization of church life are highlighted.
 Conclusions: it is proved that despite the attempt to create a single Orthodox Church in the territory occupied by the Wehrmacht, this did not happen due to the position of the German leadership and different views of the hierarchs of the Orthodox churches. It has been proven that all institutional changes of the occupiers grossly violated the existing traditions and canonical norms, which deprived the Church of its autonomy. It was determined that multiconfessionalism and the lack of autocephalous status of Ukrainian Orthodoxy complicated the process of forming a single Orthodox Church of Ukraine. The influence of the Moscow Patriarchate, as well as the opposition of Berlin, made this process impossible during the war.
 It is noted that the Romanian administration in the occupied south-western lands of Ukraine (‘Transnistria’), with the support of the Romanian Orthodox Mission, contributed to the revival of Christianity, relied on the pre-revolutionary church organization, clerics and monarchism. The Ukrainian-phobic attitudes of the majority of Romanian bishops and the occupation authorities which led to the fight against the sprouts of Ukrainian autocephaly are shown. It has been proven that the rebuilt churches, the restoration of services in them, the involvement of hundreds of clerics, Christian charity and charity, raising children in the spirit of piety, etc., contributed to the revival of ancient Christian traditions and, at the same time, were a tool for the affirmation of the occupation regime.

Marriage and Partnership in Modern Protestant Denominations: From Christian Canons to New Norms

Introduction. The problem of recognition of same-sex marriages and partnerships in recent decades has become particularly acute in public discourse. Polar points of view are expressed: from the inadmissibility of homosexual marriages to the legalization of same-sex relationships and the need for church consecration of such unions. Christian churches today are forced to publicly state their position regarding homosexual marriages and partnerships, defining the boundaries of interaction between parishioners and clergymen who are faced with such issues. Some Protestant denominations in Europe and America recognize same-sex marriages, arguing their position not with the canonical norms of Christianity, but with the concept of human rights, freedom of choice and individual autonomy, as well as the laws of those countries where such unions are already legalized. The purpose of the article is to study the approaches that have developed in various Protestant denominations regarding the problem of recognizing same-sex marriages and partnerships. Materials and Methods. Analysis of doctrinal documents, social concepts of Protestant churches, content analysis of public statements of representatives of various Protestant communities made it possible to identify the peculiarities of attitudes towards the problem of same-sex marriages and partnerships at the present stage. Results. The positions of various Protestant denominations regarding same-sex marriages and partnerships are presented, the main approaches to the processes of regulation of this problem in the church are identified. These approaches are due to the influence of secular legislation and the prevailing system of values in countries where Protestantism is widespread. Discussion and Conclusion. Changing the norms and disciplinary rules in both secular and church life is a natural process of social development. The norms governing relations between the sexes, issues of marriage and the family, the rules that set the boundaries of what is acceptable and what is unacceptable in social behavior, have always been the subject of discussion, change, abolition and recognition. The problem of same-sex marriage and recognition from Christian churches, on the one hand, demonstrates a normative transformation in morality, religion and law, on the other hand, characterizes the rejection of Christian canons in favor of the concept of human rights and “new ethics”.

Pillars of the System of ius matrimoniale canonicum According to Remigiusz Sobański

“The Gaudium et spes Constitution does not approach [matrimony] a priori—as the Casti connubii Encyclical did—but, instead, it analyzes the reality of matrimony as it is reflected in the Christian consciousness shaped by the teaching of the Church.” This characteristic sentence, derived from Śląskie Studia Historyczno-Teologiczne [Silesian Studies in History and Theology] (1968), which debuted at that time on the market of theological periodicals, shows in itself the epistemological sensitivity and sharp methodical sense of the Author and the Executive Editor of the periodical. This study adopts a hypothesis, which suggests that in this and similar lines of the famous article from 1969—perfectly set in the current of the conciliar aggiornamento—a key to understanding the phenomenon and scientific format of the work of Rev. Professor Remigiusz Sobański (1930–2010) appeared. Positive verification of this hypothesis is not in doubt: the experience of half a century of work as a scientist and person with real-life experience (a judge and officials in the Katowice Tribunal) and the related fact that he has become an undisputed authority in the field of canonical matrimonial law, resulted in the Author’s exposition of the systemic principles of the codified ius matrimoniale (CIC 1983). This finding makes it necessary to reflect, with sharpened attention, on the title area “Pillars of the system of ius matrimoniale canonicum according to Remigiusz Sobański” in the following order: (1) “the principle of matrimonial indissolubility” (irrevocabilis consensus personalis—vinculum indissolubile), (2) “the principle [that] shapes from within all the canonical norms on marriage” (favor matrimonii), (3) “the principle of the right to marriage” (ius connubii), (4) “sacrament— one of the structural elements of the Church” (sacramentum matrimoni; principles: eo ipso sacramentum and favor fidei).

Recasting Paul as a Chauvinist within the Western Text-Type Manuscript Tradition: Implications for the Authorship Debate on 1 Corinthians 14.34-35

The mandate for women’s silence in 1 Corinthians 14.34-35 is an incongruity within Paul’s undisputed writings. Critical scholars expressed doubts about these verses’ authorship beginning in the nineteenth century. The consensus of egalitarian Paulists today is that vv.34-35 are not Paul’s sentiments. Disagreements about circumstances beyond this fact remain unresolved. Supporters of the quotation/refutation (“Q/R”) hypothesis argue that Paul quoted a letter from Corinth in vv.34-35 and refuted it in v.36. Supporters of the interpolation hypothesis regard the passage as a marginal gloss by a later author, inserted at one of two locations (after v.33 or v.40). The present work favors the Q/R position. Tertullian of Carthage (c.155-220 CE) was the first known exegetist of vv.34-35. Tertullian and his successors employed the Western text-type manuscript tradition. The second century CE displacement of vv.34-35 (following v.40) in this text stream is not evidence of haphazard interpolation. It coheres with a pattern of anti-feminist redactions in the Western texts of the epistles and Acts. The editors of the Western text-type sought to harmonize the genuine epistles with pseudo-Pauline material. This harmonization effort shaped later orthodox exegesis, which established canonical norms by domesticating Paul and recast him in the image of a Greco-Roman gender traditionalist.

Combatting the Literary Canon through Performance

Combatting the Literary Canon through Performance Ophelia’s Last Word(s) reexamines the literary canon by combatting the trope of “fair and fragile” women.​ Written for Dr. Varadharajan’s English 421 course on adapting Shakespeare, this presentation/performance explores the role of women in Hamlet to offer a new voice to the archetypal shadow maiden, Ophelia. Among many concerns, the rap questions why audiences contemplate Hamlet’s madness but presume Ophelia’s to be authentic. We reinforce harmful gender representations when viewing Shakespeare’s women with a traditional and canonical lens. Examining women as codependent on male figures, emotional, and inept is a lens that perpetuates this standard for modern audiences. Adaptation provides an opportunity to reenvision these women and their fate. Using evidence and information omitted from the text, I offer an alternative ending for Ophelia where she could preserve and fight the problematic representation of fairness and fragility. Adaptation is a valuable way to approach inquiry-based learning because it provides the opportunity to reenvision and reinvent canonical norms that sabotage contemporary efforts at inclusion and equality. The canon is widely accepted and taught in the English discipline but primarily speaks to and from white males. It is intimidating to challenge but also crucial. Therefore, inquiry-based learning like this performance is a spirited attempt to challenge and change the way we learn about Shakespeare. We cannot examine women, representation, and inclusion issues until we reexamine the way women appear in canonical English works. Adaptation is key.

The Canonical Norms on the Judicial Examination or Interrogations: Their Purpose, Implementation, and Non-Observance

The judicial examination is the session at which questions are posed by the judge or another instructor to a summoned party, witness, or expert, and the responses are received and recorded by the notary. It is an essential element of the judge's exercise of judicial power and a central component to the orientation of the trial to the discovery of the truth. Observance of the norms governing it is necessary for a just and legitimate judicial process. Those norms stated in the Code of Canon Law and reiterated in the instruction Dignitas connubii require, in brief, the citation of the deponents to appear in person (usually at the tribunal), instruction of them about the obligation to state the truth, the swearing of an oath in most causes, identifying and questioning them individually by the judge with the assistance of the notary, the recording of the responses by the notary under the direction of the judge, and a review and signing of the record. While there are some legitimate exceptions to these norms, it is illegitimate for a tribunal to replace the ordinary method of interrogation with the prejudicial gathering of statements, the solicitation of written statements, the use of video conferencing or telephone interviews, and interrogation in the absence of a notary or by a non-judge or non-auditor. Observance of the correct procedure in this matter should weigh upon the conscience of the bishop moderator of the tribunal.