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Among the numerous historic open spaces, the green and paved areas of cloisters and their adjoining courtyards are often overlooked. In recent years, efforts have focused on preserving built heritage, while these open spaces have been neglected, in favour of larger monumental complexes. However, climate change has heightened the need for conservation, increasing the demand for the restoration and management of these areas, as they provide significant microclimate benefits.

As Autumn descends on the estate, we see the damage to the woodlands caused by a vicious storm, the garden team are furiously planting bulbs for the following spring, Snowy the pony is scanned for a possible foal and the nuns elect a new Abbess to lead them over the next decade. Advent arrives and we see the great house decorated in Victorian style and learn about the art of Gregorian Chant.

We learn how a group of nuns transformed a crumbling country estate to make it one of Ireland's most popular heritage sites. From the transformation of the pioneering Victorian Walled Garden to developing their own line of soap, we see how the nuns' ingenuity turned Kylemore into a mecca for tourists from all over the world.

Christmas comes to Kylemore. The kitchen team prepare some festive treats, the nuns welcome the local community to enjoy their hospitality in the new monastery and there's an insight into Christmas past in the old Abbey. As spring returns, we see how life returns to the garden, woodlands and the pony paddock, while a bunch of lay people sample monastic life at an Easter retreat.

The monastic archives of Iceland have rarely been made the subject of specific studies. This article is intended to survey the history of one such archive, belonging to the Benedictine Abbey of Þingeyrar in Northern Iceland, which was founded 1133 and dissolved 1551. Through its extraordinarily rich literary production this monastery left an indelible mark on the Northern-European cultural heritage. After the Reformation Þingeyrar Cloister remained a state-owned and ecclesiastical institution until modern times. Its archive, which is partly preserved to this day, is both the most extensive of its kind to survive in Iceland and uniquely remained in place for almost eight centuries, making it possibly the longest operated archive in the Nordic countries. The Icelanders may be better known for their sagas and mythological poetry, but their industrious literacy certainly extended to creating bureaucratic documents in accordance with the Roman tradition. French Benedictines were among the first in the world to turn the art of archival management into an academic discipline, and the Icelandic Professor Árni Magnússon (d. 1730), who is best known for his great collection of Old Icelandic manuscripts, was the first Nordic scholar to employ their methods effectively, which he used to investigate the Archive of Þingeyrar. Surveying the history of this Icelandic archive gives us insight into a constitutive science fundamental for our access to the past.

Around the year 1215, female mystics and their sacramental devotion were among orthodoxy's most sophisticated weapons in the fight against heresy. Holy women's claims to be in direct communication with God placed them in positions of unprecedented influence. Yet by the end of the Middle Ages female mystics were frequently mistrusted, derided, and in danger of their lives. The witch hunts were just around the corner. While studies of sanctity and heresy tend to be undertaken separately,Proving Womanbrings these two avenues of inquiry together by associating the downward trajectory of holy women with medieval society's progressive reliance on the inquisitional procedure. Inquisition was soon used for resolving most questions of proof. It was employed for distinguishing saints and heretics; it underwrote the new emphasis on confession in both sacramental and judicial spheres; and it heralded the reintroduction of torture as a mechanism for extracting proof through confession. As women were progressively subjected to this screening, they became ensnared in the interlocking web of proofs. No aspect of female spirituality remained untouched. Since inquisition determined the need for tangible proofs, it even may have fostered the kind of excruciating illnesses and extraordinary bodily changes associated with female spirituality. In turn, the physical suffering of holy women became tacit support for all kinds of earthly suffering, even validating temporal mechanisms of justice in their most aggressive forms. The widespread adoption of inquisitional mechanisms for assessing female spirituality eventuated in a growing confusion between the saintly and heretical and the ultimate criminalization of female religious expression.

This paper explores the rituals enacted in or connected with two medieval churches, one walrus ivory cross and a central topic of medieval devotion, Christ’s passion. During Easter Week these memorialised the site in Jerusalem dedicated to the burial of Christ, the holiest place in Christendom. It focuses on the physical elements, the spaces, the paintings and sculpture, the ceremonial objects and relics and the performative nature of rituals associated with them. The Regularis Concordia, composed in Winchester at the end of the 10th century for the use of Benedictine monasteries included sung liturgical enactments based on the gospel accounts of Christ’s burial and resurrection. At the same time, in Saxony, the Abbey at Gernrode was founded for the use of women, secular canonesses, with a space in the south aisle that seems to have represented Christ’s place of burial and was later incorporated into two chambers evoking the Holy Sepulchre Chapel in Jerusalem. In the 12th century in Winchester Cathedral, a Holy Sepulchre Chapel was decorated with wall paintings depicting Christ’s death and resurrection. Around this time, the walrus ivory cross known as the Cloisters Cross was created and appears to have been designed for use in the increasingly elaborate liturgical enactments. The paintings at Winchester Cathedral, the sculpture at Gernrode and the Cloisters Cross each evidence the significance of evoking Christ’s passion and how liturgical space and objects served to bring it to life.

Searching for renovating and/or constructing quiet areas in historical urban sites, along with the conservation and valorization policies of the tangible and intangible value of historic urban sites are goals that can be combined into a unique sustainable strategy for the preservation of the sense of place and identity of communities as well as their well-being. Historic cloisters and courtyards are examples of such sites. Due to their physical, architectural, environmental and cultural features, they present restorative capabilities that could qualify them as quite areas. This paper aims to establish a new procedure that, through the exploration and analysis of past and current aspects of these sites, makes it possible to classify them and understand whether they still preserve a restorative character. A graphic representation, obtained from a historical analysis and an objective description of past and current historical/architectural, environmental and cultural scenarios, has been used. The results were compared with those of the Perceived Restorativeness Scale (PRS-11). A diamond shape represents highly restorative sites, while deviations from this shape were found to be weakly correlated with a restorative nature. This has also been shown by the high positive correlation of analytical parameters with the PRS-11 score and, in particular, with the component of Fascination.

The Augustinian friary in Cambridge, England, was founded in the 1280s and dissolved in 1538. Investigations in 1908–9 and 2016–19 have revealed much of the friary cloister, with evidence for an initial late thirteenth–mid-fourteenth-century phase, a major phase of construction in the mid–late fourteenth century and some fifteenth-century construction. This paper will primarily consider what can be reconstructed of the claustral buildings, complemented by what is known of the rest of the friary site. The friary will also be contextualised in terms of mendicant beliefs and anti-fraternal criticisms.