Uncovers the female voices, lived experiences, and spiritual insights encoded by the imagery of textiles in the Middle Ages.For millennia, women have spoken and read through cloth. The literature and art of the Middle Ages are replete with images of women working cloth, wielding spindles, distaffs, and needles, or sitting at their looms. Yet they have been little explored. Drawing upon the burgeoning field of medieval textile studies, as well as contemporary theories of gender, materiality, and eco-criticism, this study illustrates how textiles provide a hermeneutical alternative to the patriarchally-dominated written word. It puts forward the argument that women's devotion during this period was a "fabricated" phenomenon, a mode of spirituality and religious exegesis expressed, devised, and practised through cloth. Centred on four icons of female devotion (Eve, Mary, St Veronica, and - of course - Christ), the book explores a broad range of narratives from across the rich tapestry of medieval English literature, from the fields of Piers Plowman to the late medieval Morte D'arthur; the devotions of Margery Kempe to the visionary experiences of Julian of Norwich; Gervase of Tilbury's fabulous Otia Imperialia to the anchoritic guidance literature of the Middle Ages; and the innumerable (and oft-forgotten) lives of Christ, prayers, legends, and miracle tales in between.ture, from the fields of Piers Plowman to the late medieval Morte D'arthur; the devotions of Margery Kempe to the visionary experiences of Julian of Norwich; Gervase of Tilbury's fabulous Otia Imperialia to the anchoritic guidance literature of the Middle Ages; and the innumerable (and oft-forgotten) lives of Christ, prayers, legends, and miracle tales in between.ture, from the fields of Piers Plowman to the late medieval Morte D'arthur; the devotions of Margery Kempe to the visionary experiences of Julian of Norwich; Gervase of Tilbury's fabulous Otia Imperialia to the anchoritic guidance literature of the Middle Ages; and the innumerable (and oft-forgotten) lives of Christ, prayers, legends, and miracle tales in between.ture, from the fields of Piers Plowman to the late medieval Morte D'arthur; the devotions of Margery Kempe to the visionary experiences of Julian of Norwich; Gervase of Tilbury's fabulous Otia Imperialia to the anchoritic guidance literature of the Middle Ages; and the innumerable (and oft-forgotten) lives of Christ, prayers, legends, and miracle tales in between.

Sheds new light on how masculinity was understood, lived, performed and viewed during a period of huge change. Premodern masculinity was multivalent and dynamic, a series of intersecting, conflicting, and mutating identities that nevertheless were distinct and recognizable to people and their societies. The articles collected here examine a variety of means by which masculinity was constructed, deconstructed, and transformed across time, geographies, and cultures. Articles range across the twelfth to seventeenth century, from western Europe to the Volga-Ural region, from the Christian west to the Muslim east, from Ottomans to Mongols and Persians, from Baudri of Bourgueil to Blaise de Monluc; while topics include the chivalric hero, the effeminate man, beards, and spurs, represented variously in literature, historical documents, and art. Finally, in that period of great transformation that is the sixteenth century, they show how masculinity moved away from the traditional and recognizable to become something different and distinct from its premodern expressions.

The essays in this volume consider the ways in which material and intellectual culture both shaped and were shaped by the literature of late medieval England. The first section, “Textual Material,” reflects on cultural and social issues generally referred to as the History of Ideas, and how those ideas manifest in later medieval English texts. Essays address, for example, affect in The Book of Margery Kempe, rhetoric in Sir Gawain and the Green Knight, anarchy in late medieval political texts, and temporality in Gower’s Confessio Amantis. The essays in the second section, “Material Texts,” examine physical objects – from pilgrim badges, to manuscripts, to money, to early printed editions – and the cultural behaviors associated with them, interpreting these objects and exploring their connections to the important literary and political texts of the age such as Piers Plowman, Lydgate’s Troy Book, and Chaucer’s Canterbury Tales. All of the essays in this collection emerge from the relationships and connections between the issues that characterize Jim Dean’s work: the cultural, material, and aesthetic aspects of later medieval English literature. So too do they reflect a movement in medieval literary studies presaged by Dean’s career of scholarship and teaching, that critical approaches to literary texts are best undertaken with an understanding of the complex cultural and historical milieu that defines both the production of those texts and the production of our own work on those texts.

In Material Culture and Queenship in 14th-century France: The Testament of Blanche of Navarre (1331-1398) Marguerite Keane considers the object collection of the long-lived fourteenth-century French queen Blanche of Navarre, the wife of Philip VI (d. 1350). This queen’s ownership of works of art (books, jewelry, reliquaries, and textiles, among others) and her perceptions of these objects is well -documented because she wrote detailed testaments in 1396 and 1398 in which she described her possessions and who she wished to receive them. Keane connects the patronage of Blanche of Navarre to her interest in her status and reputation as a dowager queen, as well as bringing to life the material, adornment, and devotional interests of a medieval queen and her household.

Devotional Interaction in Medieval England and its Afterlives examines the interaction between medieval English worshippers and the material objects of their devotion. The volume also addresses the afterlives of objects and buildings in their temporal journeys from the Middle Ages to the present day. Written by the participants of a National Endowment for the Humanities-funded seminar held in York, U.K., in 2014, the chapters incorporate site-specific research with the insights of scholars of visual art, literature, music, liturgy, ritual, and church history. Interdisciplinarity is a central feature of this volume, which celebrates interactivity as a working method between its authors as much as a subject of inquiry. Contributors are Lisa Colton, Elizabeth Dachowski, Angie Estes, Gregory Erickson, Jennifer M. Feltman, Elisa A. Foster Laura D. Gelfand, Louise Hampson, Kerilyn Harkaway-Krieger, Kathleen E. Kennedy, Heather S. Mitchell-Buck, Julia Perratore, Steven Rozenski, Carolyn Twomey, and Laura J. Whatley.

Examining correlations between the material and the mystical, this books investigates collective writing and devotional culture in late medieval piety.

Examines the De Lisle hours of Margaret de Beauchamp, the De Bois hours (Dubois hours) of Hawisia de Bois, and the Neville of Hornby hours of Isabel de Byron.

These volumes propose a renewed way of framing the debate around the history of medieval art and architecture to highlight the multiple roles played by women. Today’s standard division of artist from patron is not seen in medieval inscriptions—on paintings, metalwork, embroideries, or buildings—where the most common verb is 'made' (fecit). At times this denotes the individual whose hands produced the work, but it can equally refer to the person whose donation made the undertaking possible. Here twenty-four scholars examine secular and religious art from across medieval Europe to demonstrate that a range of studies is of interest not just for a particular time and place but because, from this range, overall conclusions can be drawn for the question of medieval art history as a whole. Contributors are Mickey Abel, Glaire D. Anderson, Jane L. Carroll, Nicola Coldstream, María Elena Díez Jorge, Jaroslav Folda, Alexandra Gajewski, Loveday Lewes Gee, Melissa R. Katz, Katrin Kogman-Appel, Pierre Alain Mariaux, Therese Martin, Eileen McKiernan González, Rachel Moss, Jenifer Ní Ghrádaigh, Felipe Pereda, Annie Renoux, Ana Maria S. A. Rodrigues, Jane Tibbetts Schulenburg, Stefanie Seeberg, Miriam Shadis, Ellen Shortell, Loretta Vandi, and Nancy L. Wicker.

Little remains of the rich visual culture of late medieval English piety. The century and a half leading up to the Reformation had seen an unparalleled growth of devotional arts, as chapels, parish churches, and cathedrals came to be filled with images in stone, wood, alabaster, glass, embroidery, and paint of newly personalized saints, angels, and the Holy Family. But much of this fell victim to the Royal Injunctions of September 1538, when parish officials were ordered to remove images from their churches. In this highly insightful book Sarah Stanbury explores the lost traffic in images in late medieval England and its impact on contemporary authors and artists. For Chaucer, Nicholas Love, and Margery Kempe, the image debate provides an urgent language for exploring the demands of a material devotional culture—though these writers by no means agree on the ethics of those demands. The chronicler Henry Knighton invoked a statue of St. Katherine to illustrate a lurid story about image-breaking Lollards. Later John Capgrave wrote a long Katherine legend that comments, through the drama of a saint in action, on the powers and uses of religious images. As Stanbury contends, England in the late Middle Ages was keenly attuned to and troubled by its "culture of the spectacle," whether this spectacle took the form of a newly made queen in Chaucer's Clerk's Tale or of the animate Christ in Norwich Cathedral's Despenser Retable. In picturing images and icons, these texts were responding to reformist controversies as well as to the social and economic demands of things themselves, the provocative objects that made up the fabric of ritual life.

During the medieval period, people invested heavily in looking good. The finest fashions demanded careful chemistry and compounds imported from great distances and at considerable risk to merchants; the Church became a major consumer of both the richest and humblest varieties of cloth, shoes, and adornment; and vernacular poets began to embroider their stories with hundreds of verses describing a plethora of dress styles, fabrics, and shopping experiences. Drawing on a wealth of pictorial, textual and object sources, the volume examines how dress cultures developed – often to a degree of dazzling sophistication – between the years 800 to 1450. Beautifully illustrated with 100 images, A Cultural History of Dress and Fashion in the Medieval Age presents an overview of the period with essays on textiles, production and distribution, the body, belief, gender and sexuality, status, ethnicity, visual representations, and literary representations.