Period of European history between 1250 and 1500 CE
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5 episodes with Late Middle Ages
3 episodes with Late Middle Ages
2 episodes with Late Middle Ages
3 episodes with Late Middle Ages
3 episodes with Late Middle Ages
4 episodes with Late Middle Ages
2 episodes with Late Middle Ages
2 episodes with Late Middle Ages
2 episodes with Late Middle Ages
White before Whiteness in the Late Middle Ages (Manchester University Press, 2024) by Dr. Wan-Chuan Kao analyses premodern whiteness as operations of fragility, precarity and racialicity across bodily and nonsomatic figurations. The book argues that while whiteness participates in the history of racialisation in the late medieval West, it does not denote skin tone alone. The 'before' of whiteness, presupposing essence and teleology, is less a retro-futuristic temporisation - one that simultaneously looks backward and faces forward - than a discursive figuration of how white becomes whiteness. Fragility delineates the limits of ruling ideologies in performances of mourning as self-defence against perceived threats to subjectivity and desire; precarity registers the ruptures within normative values by foregrounding the unmarked vulnerability of the body politic and the violence of cultural aestheticisation; and racialicity attends to the politics of recognition and the technologies of enfleshment at the systemic edge of life and nonlife. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies
White before Whiteness in the Late Middle Ages (Manchester University Press, 2024) by Dr. Wan-Chuan Kao analyses premodern whiteness as operations of fragility, precarity and racialicity across bodily and nonsomatic figurations. The book argues that while whiteness participates in the history of racialisation in the late medieval West, it does not denote skin tone alone. The 'before' of whiteness, presupposing essence and teleology, is less a retro-futuristic temporisation - one that simultaneously looks backward and faces forward - than a discursive figuration of how white becomes whiteness. Fragility delineates the limits of ruling ideologies in performances of mourning as self-defence against perceived threats to subjectivity and desire; precarity registers the ruptures within normative values by foregrounding the unmarked vulnerability of the body politic and the violence of cultural aestheticisation; and racialicity attends to the politics of recognition and the technologies of enfleshment at the systemic edge of life and nonlife. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory
Join host Tom Sarrouf as he sits down with historian and theologian Andrew Willard Jones to discuss his latest book, The Church Against the State: The Birth of Liberty in the Late Middle Ages. In this thought-provoking episode, Jones explores the fascinating historical relationship between the Church and state during the medieval period and how these tensions shaped the development of liberty as we know it today.From the sacramental vision of society under St. Louis IX to the modern misunderstandings of freedom and authority, Jones offers deep insights into the spiritual, cultural, and political implications of his research. Together, Tom and Andrew unpack how these historical lessons challenge contemporary notions of power, governance, and faith.Whether you're a student of history, a seeker of truth, or simply curious about the Church's role in defending human dignity, this conversation will leave you with a richer understanding of how faith and politics can—and should—interact.Tune in for a compelling exploration of the past that offers fresh perspectives on the present.
“I like an Englishman to look like an Englishman, and beards are foreign and breed vermin. Also depend upon it, they will lead to filthy habits.” Europe has had a love-hate relationship with facial hair since the Late Middle Ages. In the eleventh century, beards were celebrated as an expression of fertility caused by men's “hot breath”. Yet by the turn of the twentieth century, a clean shaven man represented the youth and vigour celebrated in corporate culture. But how did the Reformation impact opinions on beards? Why did Peter the Great instate a tax on beards in Russia? How did the Crimean War lead to the popularity of the Victorian beard? And why did The Beatles end up bearded? Join Dominic and Tom as they discuss the evolution of the modern beard. With a cast of hairy and hairless characters including the bearded witches of Macbeth, cricketer Winston Churchill, Jeremy Corbyn, George Best, W. G. Grace, Charles Darwin, and Lord Kitchener… _______ *The Rest Is History LIVE in the U.S.A.* If you live in the States, we've got some great news: Tom and Dominic will be performing throughout America in November, with shows in San Francisco, L.A., Chicago, Philadelphia, Washington D.C., Boston and New York. *The Rest Is History LIVE at the Royal Albert Hall* Tom and Dominic, accompanied by a live orchestra, take a deep dive into the lives and times of two of history's greatest composers: Wolfgang Amadeus Mozart and Ludwig van Beethoven. Tickets on sale now at TheRestIsHistory.com _______ Twitter: @TheRestHistory @holland_tom @dcsandbrook Producer: Theo Young-Smith Assistant Producer: Anouska Lewis Executive Producers: Jack Davenport + Tony Pastor Learn more about your ad choices. Visit podcastchoices.com/adchoices
Melvyn Bragg and guests discuss one of the canonical figures from the history of political thought. Marsilius of Padua (c1275 to c1343) wrote 'Defensor Pacis' (The Defender of the Peace) around 1324 when the Papacy, the Holy Roman Emperor and the French King were fighting over who had supreme power on Earth. In this work Marsilius argued that the people were the source of all power and they alone could elect a leader to act on their behalf; they could remove their leaders when they chose and, afterwards, could hold them to account for their actions. He appeared to favour an elected Holy Roman Emperor and he was clear that there were no grounds for the Papacy to have secular power, let alone gather taxes and wealth, and that clerics should return to the poverty of the Apostles. Protestants naturally found his work attractive in the 16th Century when breaking with Rome. In the 20th Century Marsilius has been seen as an early advocate for popular sovereignty and republican democracy, to the extent possible in his time.With Annabel Brett Professor of Political Thought and History at the University of CambridgeGeorge Garnett Professor of Medieval History and Fellow and Tutor at St Hugh's College, University of OxfordAnd Serena Ferente Professor of Medieval History at the University of AmsterdamProducer: Simon Tillotson In Our Time is a BBC Sounds Audio ProductionReading list: Richard Bourke and Quentin Skinner (eds), Popular Sovereignty in Historical Perspective (Cambridge University Press, 2016), especially 'Popolo and law in Marsilius and the jurists' by Serena FerenteJ. Canning, Ideas of Power in the Late Middle Ages, 1296-1417 (Cambridge University Press, 2011)H.W.C. Davis (ed.), Essays in Mediaeval History presented to Reginald Lane Poole (Clarendon Press, 1927), especially ‘The authors cited in the Defensor Pacis' by C.W. Previté-OrtonGeorge Garnett, Marsilius of Padua and ‘The Truth of History' (Oxford University Press, 2006) J.R. Hale, J.R.L. Highfield and B. Smalley (eds.), Europe in the Late Middle Ages (Faber and Faber, 1965), especially ‘Marsilius of Padua and political thought of his time' by N. RubinsteinJoel Kaye, 'Equalization in the Body and the Body Politic: From Galen to Marsilius of Padua' (Mélanges de l'Ecole Française de Rome 125, 2013)Xavier Márquez (ed.), Democratic Moments: Reading Democratic Texts (Bloomsbury, 2018), especially ‘Consent and popular sovereignty in medieval political thought: Marsilius of Padua's Defensor pacis' by T. Shogimen Marsiglio of Padua (trans. Cary J. Nederman), Defensor Minor and De Translatione Imperii (Cambridge University Press, 1993)Marsilius of Padua (trans. Annabel Brett), The Defender of the Peace (Cambridge University Press, 2005)Gerson Moreño-Riano (ed.), The World of Marsilius of Padua (Brepols, 2006)Gerson Moreno-Riano and Cary J. Nederman (eds), A Companion to Marsilius of Padua (Brill, 2012)A. Mulieri, S. Masolini and J. Pelletier (eds.), Marsilius of Padua: Between history, Politics, and Philosophy (Brepols, 2023)C. Nederman, Community and Consent: The Secular Political Theory of Marsiglio of Padua's Defensor Pacis (Rowman and Littlefield, 1995)Vasileios Syros, Marsilius of Padua at the Intersection of Ancient and Medieval Traditions of Political Thought (University of Toronto Press, 2012)
Melvyn Bragg and guests discuss one of the canonical figures from the history of political thought. Marsilius of Padua (c1275 to c1343) wrote 'Defensor Pacis' (The Defender of the Peace) around 1324 when the Papacy, the Holy Roman Emperor and the French King were fighting over who had supreme power on Earth. In this work Marsilius argued that the people were the source of all power and they alone could elect a leader to act on their behalf; they could remove their leaders when they chose and, afterwards, could hold them to account for their actions. He appeared to favour an elected Holy Roman Emperor and he was clear that there were no grounds for the Papacy to have secular power, let alone gather taxes and wealth, and that clerics should return to the poverty of the Apostles. Protestants naturally found his work attractive in the 16th Century when breaking with Rome. In the 20th Century Marsilius has been seen as an early advocate for popular sovereignty and republican democracy, to the extent possible in his time.With Annabel Brett Professor of Political Thought and History at the University of CambridgeGeorge Garnett Professor of Medieval History and Fellow and Tutor at St Hugh's College, University of OxfordAnd Serena Ferente Professor of Medieval History at the University of AmsterdamProducer: Simon Tillotson In Our Time is a BBC Sounds Audio ProductionReading list: Richard Bourke and Quentin Skinner (eds), Popular Sovereignty in Historical Perspective (Cambridge University Press, 2016), especially 'Popolo and law in Marsilius and the jurists' by Serena FerenteJ. Canning, Ideas of Power in the Late Middle Ages, 1296-1417 (Cambridge University Press, 2011)H.W.C. Davis (ed.), Essays in Mediaeval History presented to Reginald Lane Poole (Clarendon Press, 1927), especially ‘The authors cited in the Defensor Pacis' by C.W. Previté-OrtonGeorge Garnett, Marsilius of Padua and ‘The Truth of History' (Oxford University Press, 2006) J.R. Hale, J.R.L. Highfield and B. Smalley (eds.), Europe in the Late Middle Ages (Faber and Faber, 1965), especially ‘Marsilius of Padua and political thought of his time' by N. RubinsteinJoel Kaye, 'Equalization in the Body and the Body Politic: From Galen to Marsilius of Padua' (Mélanges de l'Ecole Française de Rome 125, 2013)Xavier Márquez (ed.), Democratic Moments: Reading Democratic Texts (Bloomsbury, 2018), especially ‘Consent and popular sovereignty in medieval political thought: Marsilius of Padua's Defensor pacis' by T. Shogimen Marsiglio of Padua (trans. Cary J. Nederman), Defensor Minor and De Translatione Imperii (Cambridge University Press, 1993)Marsilius of Padua (trans. Annabel Brett), The Defender of the Peace (Cambridge University Press, 2005)Gerson Moreño-Riano (ed.), The World of Marsilius of Padua (Brepols, 2006)Gerson Moreno-Riano and Cary J. Nederman (eds), A Companion to Marsilius of Padua (Brill, 2012)A. Mulieri, S. Masolini and J. Pelletier (eds.), Marsilius of Padua: Between history, Politics, and Philosophy (Brepols, 2023)C. Nederman, Community and Consent: The Secular Political Theory of Marsiglio of Padua's Defensor Pacis (Rowman and Littlefield, 1995)Vasileios Syros, Marsilius of Padua at the Intersection of Ancient and Medieval Traditions of Political Thought (University of Toronto Press, 2012)
In this episode, we begin by discussing the origins of the Crown of Aragon. Then, we transition into a conversation about the role and treatment of religious minorities in the Late Middle Ages not only in the Crown of Aragon, but across medieval Europe more broadly. Within this broad topic, we focus on the role of royal processions and what they can tell us about religious minorities and their place within medieval societies. Finally, we explore some of the sources, archives, and techniques that historians use to engage with the past, and we hypothesize about where the field might go in the future.
Turns out, Simon has OPINIONS about pre-school TV. Also discussion of Warhammer The Old World, books, a pub, and a really haunting carol from Canada. Oh, and happy new year lol. - Hollow Crown https://www.faber.co.uk/product/9780571288083-the-hollow-crown/ - The Buried Giant https://www.faber.co.uk/product/9780571315079-the-buried-giant/ - The Ministry for the Future https://en.wikipedia.org/wiki/The_Ministry_for_the_Future - Worst year to be a human https://en.wikipedia.org/wiki/536 - Pater noster https://en.wikipedia.org/wiki/Paternoster_lift - Edgar Wallace https://en.wikipedia.org/wiki/Edgar_Wallace - Women's hour https://en.wikipedia.org/wiki/Woman%27s_Hour - Warhammer Old World https://www.warhammer-community.com/warhammer-the-old-world/ - DCPOTW: Since by man came death (née Jeff) https://open.spotify.com/track/42ltGgdtySWPYJyqWEznMD?si=a388a05b18ed4c6e - Messy goes to Okido https://www.bbc.co.uk/cbeebies/shows/messy-goes-to-okido - Great Big Tiny Design Challenge https://www.channel4.com/programmes/the-great-big-tiny-design-challenge - Huron Carol https://www.youtube.com/watch?v=D6IG6F6E5Ac - St Kilda https://en.wikipedia.org/wiki/St_Kilda,_Scotland - Fergus' piece about St Kilda https://www.youtube.com/watch?v=3CHCJDNhB5o Our Patreon: https://www.patreon.com/thewikicast -------- Email us at: spongyelectric@gmail.com Follow us on Threads: @DanielJMaw @simonoxfphys This week's article: https://en.wikipedia.org/wiki/England_in_the_late_Middle_Ages Fan discord channel: https://discord.gg/SZu6e2F This episode was edited by the wonderful Fergus Hall! https://www.fergushallmusic.com/
SPOOKY TIME. Welcome back, Herders! In folklore, a werewolf[a] (from Old English werwulf 'man-wolf'), or occasionally lycanthrope[b] (from Ancient Greek λυκάνθρωπος, lukánthrōpos, 'wolf-human'), is an individual that can shapeshift into a wolf (or, especially in modern film, a therianthropic hybrid wolf-like creature), either purposely or after being placed under a curse or affliction (often a bite or the occasional scratch from another werewolf) with the transformations occurring on the night of a full moon.[c] Early sources for belief in this ability or affliction, called lycanthropy,[d] are Petronius (27–66) and Gervase of Tilbury (1150–1228).The werewolf is a widespread concept in European folklore, existing in many variants, which are related by a common development of a Christian interpretation of underlying European folklore developed during the medieval period. From the early modern period, werewolf beliefs also spread to the New World with colonialism. Belief in werewolves developed in parallel to the belief in witches, in the course of the Late Middle Ages and the early modern period. Like the witchcraft trials as a whole, the trial of supposed werewolves emerged in what is now Switzerland (especially the Valais and Vaud) in the early 15th century and spread throughout Europe in the 16th, peaking in the 17th and subsiding by the 18th century.The persecution of werewolves and the associated folklore is an integral part of the "witch-hunt" phenomenon, albeit a marginal one, accusations of lycanthropy being involved in only a small fraction of witchcraft trials.[e] During the early period, accusations of lycanthropy (transformation into a wolf) were mixed with accusations of wolf-riding or wolf-charming. The case of Peter Stumpp (1589) led to a significant peak in both interest in and persecution of supposed werewolves, primarily in French-speaking and German-speaking Europe. The phenomenon persisted longest in Bavaria and Austria, with persecution of wolf-charmers recorded until well after 1650, the final cases taking place in the early 18th century in Carinthia and Styria.[f]
In this interview Agnes Flora, an archivist at the Romanian National Archives in Cluj, discusses her research into the city archives in Cluj in Transylvania, Romania. She highlights the changes in urban demography that occurred due to inward migration, encouraged by the city council which needed both tax revenue and labour. Agnes explains how Cluj promoted the inward movement of peasants from the city's hinterland, and welcomed longer distance skilled craftsmen as migrants, and how these two migration movements impacted the style and business of the city. She also offers fascinating insights into the working and personal life of one Italian migrant as he becomes a citizen of Cluj and finally a Guild Master and leading political figure within the city.This podcast is part of a series of interviews covering central Europe in the medieval period for MECERN and CEU Medieval Studies.
Guest: Professor Volker Leppin, Horace Tracy Pitkin Professor of Historical Theology at Yale Divinity School. He is a native of Germany, and a Reformation scholar Show Notes In the interview, Volker suggests people read Martin Luther's Treatise on Christian Liberty also called the Freedom of a Christian. You can find many translations. Here is one for free online, though I prefer the version in Timothy Lull's Martin Luther's Writing collection. My regular Newsletter with an Essay on Mysticism and Psychology https://jameshazelwood.substack.com/ Volker Leppin Bio Educated at the University of Marburg Heidelberg University, and the Theological Academic Year in Jerusalem program, Volker Leppin received a chair in Church History at the University of Jena (Thuringia, Germany) in 2000. Ten years later, he moved to the University of Tübingen in Southern Germany, where he held the chair in Church History and directed the Institute for Late Middle Ages and Reformation from 2010 to 2021. He is a member of the Academies of Sciences at Heidelberg, the Saxonian Academy of Sciences, and as well the European Academy of Arts and Sciences, Salzburg, Austria, three distinguished scholarly societies in Europe. Professor Leppin is the author of 20 monographs, most of them in German. His biography of Martin Luther, Martin Luther. A Late Medieval Life, (Baker Academic, 2017) is also available in English. He has provided several critical text editions, e.g. William of Ockham, Dialogus. Part 2. Part 3, Tract 1, ed. with John Kilcullen, John Scott and Jan Ballweg (Oxford, 2011). In addition, he is the editor or co-editor of 53 books, and the author of more than 300 scholarly articles and chapters, altogether covering a broad range of interests from antiquity to the modern area. Professor Leppin's scholarship is particularly interested in medieval and Reformation studies. He argues that the Reformation should be understood as a transformation of the medieval world rather than a stark rupture. His work also focuses on the history of spirituality, mainly in mysticism. Accordingly, his most recent book is a history of Christian mysticism from the Bible to the 20th century: Ruhen in Gott (Rest in God). https://divinity.yale.edu/faculty-and-research/yds-faculty/volker-leppin Host: James Hazelwood James Hazelwood, author, bishop, and spiritual companion, is the author of Weird Wisdom for the Second Half of Life and Everyday Spirituality: Discover a Life of Hope, Peace, and Meaning. His website is www.jameshazelwood.net
@Annie_Berglund and @CWCRadio connect from opposite sides of the globe to talk about the thread of the week which feline depictions from the Late Middle Ages and the Renaissance. Listen to every Episode of Tweet Victory at: https://open.spotify.com/playlist/6mO4Bd0gh0sZUakz03A9gG?si=e4fc39c813e846d1
This very special episode features Diana Pelaz Flores, guest editor of the current Royal Studies Journal special issue 'The Iberian Queen's Households: Dynamics, Social Strategies and Royal Power' (Vol 10.1, June 2023). Diana is the 'host' of this episode, in conversation with Lledó Ruiz Domingo and Paula Del Val Vales, who both contributed articles to this issue. We are delighted to have this episode in Spanish--a first for the Royal Studies Podcast!Please note: We are aware that there are some minor issues with the audio which could not be completely addressed in the mastering of the episode. We apologise for the less than ideal audio but we hope you will still enjoy listening to this feature.Information about our guests:Diana Pelaz Flores is Senior Lecturer in the Medieval History at the University of Santiago de Compostela. She was the main researcher of the project “Court feminine spaces: Curial areas, territorial relations and political practices”, granted by the Spanish Government, integrated within the MUNARQAS coordinated project, under the direction by Angela Munoz Fernandez. Her research examined the history of women and power, in particular the Queens consort of the Crown of Castile during the Late Middle Ages. She has several publications, including Rituales Líquidos. El significado del agua en el ceremonial de la Corte de Castilla (ss. XIV-XV) (Murcia: Universidad de Murcia, 2017), La Casa de la Reina en la Corona de Castilla (1418-1496) (Valladolid: Universidad de Valladolid, 2017), Poder y representación de la reina en la Corona de Castilla (1418-1496) (Ávila: Junta de Castilla y León, 2017), and Reinas Consortes. Las reinas de Castilla en la Edad Media (siglos XI-XV) (Madrid: Sílex, 2017)).Dr. Lledó Ruiz Domingo is postdoctoral researcher of Late Medieval Iberian Queenship at the University of Lisbon (Portugal) and University of Valencia (Spain). Her wider interests focus on political activity of Aragonese consort as co-rulers and partners with their royal husbands, especially during their periods as Lieutenant, using all the King's powers and authority. She has also focused her analysis on the Queens' economic resources during the Late Middle Ages. In this sense, she has published a monography “El tresor de la Reina” about the patrimony, income and expenditure of the Aragonese Queens.Paula Del Val Vales is a third year PhD student and Associate Lecturer at the University of Lincoln, where she develops her thesis ‘The Queen's Household in the Thirteenth Century: A Comparative Anglo-Iberian Study'. Paula is a Postgraduate Fellow Abroad as her PhD is funded by the La Caixa Foundation, and a member of the research group MUNARQAS. Paula has been on placement at the British Library, within the digitisation project 'Medieval and Renaissance Women', focused on digitising more than 300 documents related to medieval and renaissance women (1100-1600). Through her research she aims to explore the queens' establishments, resources, revenues, personnel and networks. She is also working on the first ever critical edition of the household and wardrobe accounts of Eleanor of Provence.
WEREWOLVES | TRUE SCARY FOLKLOREThroughout European folklore, the werewolf is a prevalent concept that has taken on many variations. These interpretations share a common thread: a Christian interpretation of European folklore that evolved during the medieval period. As colonialism took hold in the New World during the early modern era, werewolf beliefs also spread. The belief in werewolves and witches developed concurrently during the Late Middle Ages and the early modern period. The trial of supposed werewolves emerged in Switzerland, particularly in the Valais and Vaud regions, in the early 15th century, eventually spreading throughout Europe in the 16th century. The trials reached their peak in the 17th century before eventually subsiding by the 18th century.Subscribe to our PATREONEMAIL us your storiesFollow us on YOUTUBEJoin us on INSTAGRAMJoin us on TWITTERJoin us on FACEBOOKVisit our WEBSITEResearch LinkStory One Story OneStory Two Story TwoThanks so much for listening and we'll catch up with you again next week for some more true, scary stories.Sarah and Tobie xx"Spacial Winds" Kevin MacLeod (incompetech.com)Licensed under Creative Commons: By Attribution 4.0 Licensehttp://creativecommons.org/licenses/by/4.0/ Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.
Selected excerpts from the text, "The Cloud of Unknowing" - formatted for meditation/contemplation. A number of translations have been used but most were taken from Carmen Acevedo Butcher's translation. The Cloud of Unknowing is an anonymous work of Christian mysticism, most likely a Carthusian monk, written in Middle English in the latter half of the 14th century. The text is a spiritual guide on contemplative prayer in the Late Middle Ages. The underlying message of this work suggests that the way to know God is to abandon consideration of God's particular activities and attributes, and be courageous enough to surrender one's mind and ego to the realm of "unknowing", at which point one may begin to glimpse the nature of God. The Cloud of Unknowing draws on the mystical tradition of Pseudo-Dionysius the Areopagite and Christian Neoplatonism, which focuses on the via negativa road to discovering God as a pure entity, beyond any capacity of mental conception and so without any definitive image or form.
Hello everyone!!Our last episode of May brings one of the best recent videogame releases, Obsidian Entertainment's Pentiment! Joined by Leon's friend Holly, we dive into the meaningfulness involved in how the game represents the Late Middle Ages and more! We talk about how peasants always were people, how the detective story is reinvented here, and its use of what we call "meaningful maximalism" and it is excellent!Enjoy this lovely and fun dive into a truly fantastic game on all counts! Have fun and do go play Pentiment!Do check out the We're Not No Different episode with lead designer and developer Josh Sawyer: Pentiment feat Josh SawyerPlease support our Patreon if you're interested and want access to early content and the bonus Reading Corners! https://www.patreon.com/leftpage Intro Music: The Planets, op. 32: Jupiter, the Bringer of Jollity, Gustav Holt, 1916Outro Music: Downtime, Vistas, Miracle of Sound, 2014 -> Check out his Bandcamp! https://miracleofsound.bandcamp.com/ Hosted on Acast. See acast.com/privacy for more information.
During the Late Middle Ages, warfare began to change with the rise of gunpowder weapons. But is every medieval gunpowder recipe actually effective? This week, Danièle speaks with Clifford J. Rogers about his gunpowder experiments at West Point Military Academy, how small variations might affect each recipe, and why a modern military academy needs a medievalist.It would be great to have you vote and let Danièle know which were your favourite episodes: https://www.danielecybulskie.com/the-medieval-podcastThis show is part of the Spreaker Prime Network, if you are interested in advertising on this podcast, contact us at https://www.spreaker.com/show/5406638/advertisement
Today I talked to Ninon Dubourg about her new book Disabled Clerics in the Late Middle Ages: Un/Suitable for Divine Service? (Amsterdam UP, 2023). The petitions received and the letters sent by the Papal Chancery during the Late Middle Ages attest to the recognition of disability at the highest levels of the medieval Church. These documents acknowledge the existence of physical and/or mental impairments, with the papacy issuing dispensations allowing some supplicants to adapt their clerical missions according to their abilities. A disease, impairment, or old age could prevent both secular and regular clerics from fulfilling the duties of their divine office. Such conditions can, thus, be understood as forms of disability. In these cases, the Papal Chancery bore the responsibility for determining if disabled people were suitable to serve as clerics, with all the rights and duties of divine services. Whilst some petitioners were allowed to enter the clergy, or - in the case of currently serving churchmen - to stay more or less active in their work, others were compelled to resign their position and leave the clergy entirely. Petitions and papal letters lie at intersection of authorized, institutional policy and practical sources chronicling the lived experiences of disabled people in the Middle Ages. As such, they constitute an excellent analytical laboratory in which to study medieval disability in its relation to the papacy as an institution, alongside the impact of official ecclesiastical judgments on disabled lives. A transcript of this interview is available here. Shu Wan is currently matriculated as a doctoral student in history at the University at Buffalo. As a digital and disability historian, he serves in the editorial team of Digital Humanities Quarterly and Nursing Clio. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
Today I talked to Ninon Dubourg about her new book Disabled Clerics in the Late Middle Ages: Un/Suitable for Divine Service? (Amsterdam UP, 2023). The petitions received and the letters sent by the Papal Chancery during the Late Middle Ages attest to the recognition of disability at the highest levels of the medieval Church. These documents acknowledge the existence of physical and/or mental impairments, with the papacy issuing dispensations allowing some supplicants to adapt their clerical missions according to their abilities. A disease, impairment, or old age could prevent both secular and regular clerics from fulfilling the duties of their divine office. Such conditions can, thus, be understood as forms of disability. In these cases, the Papal Chancery bore the responsibility for determining if disabled people were suitable to serve as clerics, with all the rights and duties of divine services. Whilst some petitioners were allowed to enter the clergy, or - in the case of currently serving churchmen - to stay more or less active in their work, others were compelled to resign their position and leave the clergy entirely. Petitions and papal letters lie at intersection of authorized, institutional policy and practical sources chronicling the lived experiences of disabled people in the Middle Ages. As such, they constitute an excellent analytical laboratory in which to study medieval disability in its relation to the papacy as an institution, alongside the impact of official ecclesiastical judgments on disabled lives. A transcript of this interview is available here. Shu Wan is currently matriculated as a doctoral student in history at the University at Buffalo. As a digital and disability historian, he serves in the editorial team of Digital Humanities Quarterly and Nursing Clio. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
Today I talked to Ninon Dubourg about her new book Disabled Clerics in the Late Middle Ages: Un/Suitable for Divine Service? (Amsterdam UP, 2023). The petitions received and the letters sent by the Papal Chancery during the Late Middle Ages attest to the recognition of disability at the highest levels of the medieval Church. These documents acknowledge the existence of physical and/or mental impairments, with the papacy issuing dispensations allowing some supplicants to adapt their clerical missions according to their abilities. A disease, impairment, or old age could prevent both secular and regular clerics from fulfilling the duties of their divine office. Such conditions can, thus, be understood as forms of disability. In these cases, the Papal Chancery bore the responsibility for determining if disabled people were suitable to serve as clerics, with all the rights and duties of divine services. Whilst some petitioners were allowed to enter the clergy, or - in the case of currently serving churchmen - to stay more or less active in their work, others were compelled to resign their position and leave the clergy entirely. Petitions and papal letters lie at intersection of authorized, institutional policy and practical sources chronicling the lived experiences of disabled people in the Middle Ages. As such, they constitute an excellent analytical laboratory in which to study medieval disability in its relation to the papacy as an institution, alongside the impact of official ecclesiastical judgments on disabled lives. A transcript of this interview is available here. Shu Wan is currently matriculated as a doctoral student in history at the University at Buffalo. As a digital and disability historian, he serves in the editorial team of Digital Humanities Quarterly and Nursing Clio. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies
Today I talked to Ninon Dubourg about her new book Disabled Clerics in the Late Middle Ages: Un/Suitable for Divine Service? (Amsterdam UP, 2023). The petitions received and the letters sent by the Papal Chancery during the Late Middle Ages attest to the recognition of disability at the highest levels of the medieval Church. These documents acknowledge the existence of physical and/or mental impairments, with the papacy issuing dispensations allowing some supplicants to adapt their clerical missions according to their abilities. A disease, impairment, or old age could prevent both secular and regular clerics from fulfilling the duties of their divine office. Such conditions can, thus, be understood as forms of disability. In these cases, the Papal Chancery bore the responsibility for determining if disabled people were suitable to serve as clerics, with all the rights and duties of divine services. Whilst some petitioners were allowed to enter the clergy, or - in the case of currently serving churchmen - to stay more or less active in their work, others were compelled to resign their position and leave the clergy entirely. Petitions and papal letters lie at intersection of authorized, institutional policy and practical sources chronicling the lived experiences of disabled people in the Middle Ages. As such, they constitute an excellent analytical laboratory in which to study medieval disability in its relation to the papacy as an institution, alongside the impact of official ecclesiastical judgments on disabled lives. A transcript of this interview is available here. Shu Wan is currently matriculated as a doctoral student in history at the University at Buffalo. As a digital and disability historian, he serves in the editorial team of Digital Humanities Quarterly and Nursing Clio. Learn more about your ad choices. Visit megaphone.fm/adchoices
Today I talked to Ninon Dubourg about her new book Disabled Clerics in the Late Middle Ages: Un/Suitable for Divine Service? (Amsterdam UP, 2023). The petitions received and the letters sent by the Papal Chancery during the Late Middle Ages attest to the recognition of disability at the highest levels of the medieval Church. These documents acknowledge the existence of physical and/or mental impairments, with the papacy issuing dispensations allowing some supplicants to adapt their clerical missions according to their abilities. A disease, impairment, or old age could prevent both secular and regular clerics from fulfilling the duties of their divine office. Such conditions can, thus, be understood as forms of disability. In these cases, the Papal Chancery bore the responsibility for determining if disabled people were suitable to serve as clerics, with all the rights and duties of divine services. Whilst some petitioners were allowed to enter the clergy, or - in the case of currently serving churchmen - to stay more or less active in their work, others were compelled to resign their position and leave the clergy entirely. Petitions and papal letters lie at intersection of authorized, institutional policy and practical sources chronicling the lived experiences of disabled people in the Middle Ages. As such, they constitute an excellent analytical laboratory in which to study medieval disability in its relation to the papacy as an institution, alongside the impact of official ecclesiastical judgments on disabled lives. A transcript of this interview is available here. Shu Wan is currently matriculated as a doctoral student in history at the University at Buffalo. As a digital and disability historian, he serves in the editorial team of Digital Humanities Quarterly and Nursing Clio. Learn more about your ad choices. Visit megaphone.fm/adchoices
Today I talked to Ninon Dubourg about her new book Disabled Clerics in the Late Middle Ages: Un/Suitable for Divine Service? (Amsterdam UP, 2023). The petitions received and the letters sent by the Papal Chancery during the Late Middle Ages attest to the recognition of disability at the highest levels of the medieval Church. These documents acknowledge the existence of physical and/or mental impairments, with the papacy issuing dispensations allowing some supplicants to adapt their clerical missions according to their abilities. A disease, impairment, or old age could prevent both secular and regular clerics from fulfilling the duties of their divine office. Such conditions can, thus, be understood as forms of disability. In these cases, the Papal Chancery bore the responsibility for determining if disabled people were suitable to serve as clerics, with all the rights and duties of divine services. Whilst some petitioners were allowed to enter the clergy, or - in the case of currently serving churchmen - to stay more or less active in their work, others were compelled to resign their position and leave the clergy entirely. Petitions and papal letters lie at intersection of authorized, institutional policy and practical sources chronicling the lived experiences of disabled people in the Middle Ages. As such, they constitute an excellent analytical laboratory in which to study medieval disability in its relation to the papacy as an institution, alongside the impact of official ecclesiastical judgments on disabled lives. A transcript of this interview is available here. Shu Wan is currently matriculated as a doctoral student in history at the University at Buffalo. As a digital and disability historian, he serves in the editorial team of Digital Humanities Quarterly and Nursing Clio. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies
Today I talked to Ninon Dubourg about her new book Disabled Clerics in the Late Middle Ages: Un/Suitable for Divine Service? (Amsterdam UP, 2023). The petitions received and the letters sent by the Papal Chancery during the Late Middle Ages attest to the recognition of disability at the highest levels of the medieval Church. These documents acknowledge the existence of physical and/or mental impairments, with the papacy issuing dispensations allowing some supplicants to adapt their clerical missions according to their abilities. A disease, impairment, or old age could prevent both secular and regular clerics from fulfilling the duties of their divine office. Such conditions can, thus, be understood as forms of disability. In these cases, the Papal Chancery bore the responsibility for determining if disabled people were suitable to serve as clerics, with all the rights and duties of divine services. Whilst some petitioners were allowed to enter the clergy, or - in the case of currently serving churchmen - to stay more or less active in their work, others were compelled to resign their position and leave the clergy entirely. Petitions and papal letters lie at intersection of authorized, institutional policy and practical sources chronicling the lived experiences of disabled people in the Middle Ages. As such, they constitute an excellent analytical laboratory in which to study medieval disability in its relation to the papacy as an institution, alongside the impact of official ecclesiastical judgments on disabled lives. A transcript of this interview is available here. Shu Wan is currently matriculated as a doctoral student in history at the University at Buffalo. As a digital and disability historian, he serves in the editorial team of Digital Humanities Quarterly and Nursing Clio. Learn more about your ad choices. Visit megaphone.fm/adchoices
How did people live and die during the harshest months of the year? How did they stay warm? What did they eat? How did they keep themselves entertained in an age before modern day luxuries like electric blankets, double glazing, and Netflix? The onset of the Little Ice Age, between 1300 until about 1870 meant that the long, dark winters of the Late Middle Ages were colder and more dangerous. With starvation and death from illness always threatening to strike, winter was a frightening time. Welcome to Medieval Madness.
Tonight we jump back into our timeline, covering the “Late Middle Ages.” We'll talk about the Black Plague, the rise of nationalism, a moment in history in which there were three popes (!), and some of the early reformers. When everything falls apart we'll see how God uses that to create a hunger for change and a desire for a true and more biblical faith.
In the history of Europe, the Middle Ages or medieval period lasted approximately from the late 5th to the late 15th centuries, similar to the post-classical period of global history. It began with the fall of the Western Roman Empire and transitioned into the Renaissance and the Age of Discovery. The Middle Ages is the middle period of the three traditional divisions of Western history: classical antiquity, the medieval period, and the modern period. The medieval period is itself subdivided into the Early, High, and Late Middle Ages. --- Send in a voice message: https://podcasters.spotify.com/pod/show/tradepaperbacks/message --- Send in a voice message: https://podcasters.spotify.com/pod/show/rangerryan/message
This evening we continued and completed Step number 10 on “slander and calumny.” Something very special emerges about John in the writing of this step. We see something very personal about John's capacity to love and his purity of heart. He acknowledges his own struggle with judging others as sinners, when in reality they were pure of heart in secret. Thus, John's repeated counsel is not to judge at all; even when we see things with a kind of clarity. We often have blind spots and dark spots in our evaluation of the others. Beyond this, the Evil One puts before us smoke, if you will, making us think that there is sin present where none exist. All that we are allowed to do is to love others. This means that we always attribute their sin to the action of demons. We are to look for the good in others and look for ways that we can support and lift them up if they are struggling. This means setting aside the morbid delight that we take in judging and the feeling of emotional power that we think it gives us over and against them. We must acknowledge the radical solidarity that exist between us and foster a spirit of generosity towards each other. To seize for ourselves a prerogative that belongs only to God is ruinous to the soul. May God preserve us! --- Text of chat during the group: 00:23:24 Bridget McGinley: Father, sorry...little long....I just wanted to follow up from last week with a comment/question. I was not able to type this fast enough. It was in relation to what you were saying about being serious and stern in presenting the Faith. You mentioned about your early sermon and how it was perceived by the college kids. I used to be pretty sanguine. Life has taken it's toll. I once heard Bishop Sheen say something that was pretty profound. He stated, “Christ had many emotions that were written about in the Bible but never did he smile or laugh.” Bishop Sheen stated that He is saving those for us in Heaven. Looking at Step 10 point 2 many people nowadays are pretty “shameless and very happy” and it is hard for me to find smiles and joy surrounded by the deluge. In tip-toeing around the obvious moral problems these days how does one escape mental slander which sometimes manifests as verbal slander? And how does one show a non-judgemental face? 00:37:37 iPhone: Anen Father 00:49:25 Rebecca Thérèse: Part of Leviticus 19 came into my mind in relation to not judging at all 15 You shall not render an unjust judgment; you shall not be partial to the poor or defer to the great: with justice you shall judge your neighbor. 16 You shall not go around as a slanderer[a] among your people, and you shall not profit by the blood[b] of your neighbor: I am the Lord. 17 You shall not hate in your heart anyone of your kin; you shall reprove your neighbor, or you will incur guilt yourself. 18 You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself: I am the Lord. 00:57:02 Anthony Rago: Since the Late Middle Ages, our culture has been both immoral and curious. We want the knowledge of St. Thomas Aquinas' Summas, but we have not as eagerly gone to the other side of him, the one that made the Pange Lingua 00:57:39 Anthony Rago: We want knowledge for curiousity's sake, but not the humility of devotion 00:57:54 Ambrose Little, OP: Do you think the nature of social media has made this particular trap of the Devil more prevalent? 00:58:30 Sr Barbara Jean Mihalchick: How great it would be to always be centered on noting the virtues it observes in others! 00:58:47 Ambrose Little, OP: Amen, Sister! 01:03:12 Bridget McGinley: As a nurse I can attest it is physically and mentally debilitating communicating. Many of my co workers talk about how they can't even talk after a shift. Verbal interaction is very challenging. 01:11:45 Ambrose Little, OP: About #12 and #15.. I recently learned of a few very vocal critics (including a former apologist) in the Church ending up leaving the Faith, either entirely or moving to a sect. It's very sad. There is something in what St. John is saying they're for sure—that this kind of behavior can be ruinous. 01:17:21 Cindy Moran: Thank you Father! 01:17:23 Rebecca Thérèse: Thank you
https://www.patreon.com/GnosticInformant Please Consider joining my Patreon to help finding scholars to bring on. Any amount helps me. Thank you existing Patrons. Prof. Ed Watts Channel: @romeseternaldecline2386 Moses Course: Dr. Bart D. Ehrman https://gnosticinformant--ehrman.thri... Mystery Cults Course: Dr. M David Litwa https://gnosticinformant--pursuit4kno... The fall of the Western Roman Empire (also called the fall of the Roman Empire or the fall of Rome) was the loss of central political control in the Western Roman Empire, a process in which the Empire failed to enforce its rule, and its vast territory was divided into several successor polities. The Roman Empire lost the strengths that had allowed it to exercise effective control over its Western provinces; modern historians posit factors including the effectiveness and numbers of the army, the health and numbers of the Roman population, the strength of the economy, the competence of the emperors, the internal struggles for power, the religious changes of the period, and the efficiency of the civil administration. Increasing pressure from invading barbarians outside Roman culture also contributed greatly to the collapse. Climatic changes and both endemic and epidemic disease drove many of these immediate factors. The reasons for the collapse are major subjects of the historiography of the ancient world and they inform much modern discourse on state failure. In 376, unmanageable numbers of Goths and other non-Roman people, fleeing from the Huns, entered the Empire. In 395, after winning two destructive civil wars, Theodosius I died, leaving a collapsing field army, and the Empire, still plagued by Goths, divided between the warring ministers of his two incapable sons. Further barbarian groups crossed the Rhine and other frontiers and, like the Goths, were not exterminated, expelled or subjugated. The armed forces of the Western Empire became few and ineffective, and despite brief recoveries under able leaders, central rule was never effectively consolidated. By 476, the position of Western Roman Emperor wielded negligible military, political, or financial power, and had no effective control over the scattered Western domains that could still be described as Roman. Barbarian kingdoms had established their own power in much of the area of the Western Empire. In 476, the Germanic barbarian king Odoacer deposed the last emperor of the Western Roman Empire in Italy, Romulus Augustulus, and the Senate sent the imperial insignia to the Eastern Roman Emperor Zeno. While its legitimacy lasted for centuries longer and its cultural influence remains today, the Western Empire never had the strength to rise again. The Eastern Roman, or Byzantine Empire, survived and, although lessened in strength, remained for centuries an effective power of the Eastern Mediterranean. While the loss of political unity and military control is universally acknowledged, the Fall is not the only unifying concept for these events; the period described as late antiquity emphasizes the cultural continuities throughout and beyond the political collapse. The fall of Constantinople, also known as the conquest of Constantinople, was the capture of the capital of the Byzantine Empire by the Ottoman Empire. The city was captured on 29 May 1453[13][14] as part of the culmination of a 53-day siege which had begun on 6 April. The attacking Ottoman Army, which significantly outnumbered Constantinople's defenders, was commanded by the 21-year-old Sultan Mehmed II (later nicknamed "the Conqueror"), while the Byzantine army was led by Emperor Constantine XI Palaiologos. After conquering the city, Mehmed II made Constantinople the new Ottoman capital, replacing Adrianople. The conquest of Constantinople and the fall of the Byzantine Empire was a watershed of the Late Middle Ages, marking the effective end of the last remains of the Roman Empire, a state which began in roughly 27 BC and had lasted nearly 1 --- Send in a voice message: https://podcasters.spotify.com/pod/show/gnosticinformant/message
The Fall of Constantinople, also known as the Conquest of Constantinople, was the capture of the capital of the Byzantine Empire by the Ottoman Empire. The city fell on 29 May 1453 as part of the culmination of a 53-day siege which had begun on 6 April. The city's collapse marked the end of the Middle Ages. The attacking Ottoman Army, which significantly outnumbered Constantinople's defenders, was commanded by the 21-year-old Sultan Mehmed II, while the Byzantine army was led by Emperor Constantine XI Palaiologos. After conquering the city, Mehmed II made Constantinople the new Ottoman capital, replacing Adrianople. The conquest of Constantinople and the fall of the Byzantine Empire was a watershed of the Late Middle Ages, marking the effective end of the last remains of the Roman Empire, a state which began in roughly 27 BC and had lasted nearly 1500 years. Among many modern historians, the Fall of Constantinople is considered the end of the medieval period. The fall was significant on the history of Europe, from the attitude, to the culture of the different nation states. Now, how would the world change if the Ottomans were repelled and Constantinople, and by extension, the Byzantine Empire didn't collapse when they did in 1453. ------------------------------------------------------------------------------------------------- Want to discuss this further, or just want to contact us? Reach us on our socials! Twitter: @BackToThePastP1 https://bit.ly/39ts3CG Instagram: @backtothepastp1 https://bit.ly/34lcwBD Rate this podcast! https://ratethispodcast.com/althistory Email us if you have any questions or comments! back2thepastpodcast@gmail.com --- Send in a voice message: https://podcasters.spotify.com/pod/show/rohan-parikh7/message
In popular thought, Christianity is often figured as being opposed to dance. Conventional scholarship traces this controversy back to the Middle Ages. Historical sources, however, suggest that medieval dance was a complex and ambivalent phenomenon. During the High and Late Middle Ages, Western theologians, liturgists, and mystics not only tolerated dance; they transformed it into a dynamic component of religious thought and practice. In Ringleaders of Redemption: How Medieval Dance Became Sacred (Oxford UP, 2021), Kathryn Dickason reveals a long tradition of sacred dance in Christianity, one that the professionalization and secularization of Renaissance dance obscured, and one that the Reformation silenced and suppressed. Your host, Ryan Shelton (@_ryanshelton) is a social historian of British and American Protestantism and a PhD researcher at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
In popular thought, Christianity is often figured as being opposed to dance. Conventional scholarship traces this controversy back to the Middle Ages. Historical sources, however, suggest that medieval dance was a complex and ambivalent phenomenon. During the High and Late Middle Ages, Western theologians, liturgists, and mystics not only tolerated dance; they transformed it into a dynamic component of religious thought and practice. In Ringleaders of Redemption: How Medieval Dance Became Sacred (Oxford UP, 2021), Kathryn Dickason reveals a long tradition of sacred dance in Christianity, one that the professionalization and secularization of Renaissance dance obscured, and one that the Reformation silenced and suppressed. Your host, Ryan Shelton (@_ryanshelton) is a social historian of British and American Protestantism and a PhD researcher at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
In popular thought, Christianity is often figured as being opposed to dance. Conventional scholarship traces this controversy back to the Middle Ages. Historical sources, however, suggest that medieval dance was a complex and ambivalent phenomenon. During the High and Late Middle Ages, Western theologians, liturgists, and mystics not only tolerated dance; they transformed it into a dynamic component of religious thought and practice. In Ringleaders of Redemption: How Medieval Dance Became Sacred (Oxford UP, 2021), Kathryn Dickason reveals a long tradition of sacred dance in Christianity, one that the professionalization and secularization of Renaissance dance obscured, and one that the Reformation silenced and suppressed. Your host, Ryan Shelton (@_ryanshelton) is a social historian of British and American Protestantism and a PhD researcher at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/performing-arts
In popular thought, Christianity is often figured as being opposed to dance. Conventional scholarship traces this controversy back to the Middle Ages. Historical sources, however, suggest that medieval dance was a complex and ambivalent phenomenon. During the High and Late Middle Ages, Western theologians, liturgists, and mystics not only tolerated dance; they transformed it into a dynamic component of religious thought and practice. In Ringleaders of Redemption: How Medieval Dance Became Sacred (Oxford UP, 2021), Kathryn Dickason reveals a long tradition of sacred dance in Christianity, one that the professionalization and secularization of Renaissance dance obscured, and one that the Reformation silenced and suppressed. Your host, Ryan Shelton (@_ryanshelton) is a social historian of British and American Protestantism and a PhD researcher at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices
In popular thought, Christianity is often figured as being opposed to dance. Conventional scholarship traces this controversy back to the Middle Ages. Historical sources, however, suggest that medieval dance was a complex and ambivalent phenomenon. During the High and Late Middle Ages, Western theologians, liturgists, and mystics not only tolerated dance; they transformed it into a dynamic component of religious thought and practice. In Ringleaders of Redemption: How Medieval Dance Became Sacred (Oxford UP, 2021), Kathryn Dickason reveals a long tradition of sacred dance in Christianity, one that the professionalization and secularization of Renaissance dance obscured, and one that the Reformation silenced and suppressed. Your host, Ryan Shelton (@_ryanshelton) is a social historian of British and American Protestantism and a PhD researcher at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies
In popular thought, Christianity is often figured as being opposed to dance. Conventional scholarship traces this controversy back to the Middle Ages. Historical sources, however, suggest that medieval dance was a complex and ambivalent phenomenon. During the High and Late Middle Ages, Western theologians, liturgists, and mystics not only tolerated dance; they transformed it into a dynamic component of religious thought and practice. In Ringleaders of Redemption: How Medieval Dance Became Sacred (Oxford UP, 2021), Kathryn Dickason reveals a long tradition of sacred dance in Christianity, one that the professionalization and secularization of Renaissance dance obscured, and one that the Reformation silenced and suppressed. Your host, Ryan Shelton (@_ryanshelton) is a social historian of British and American Protestantism and a PhD researcher at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/popular-culture
In popular thought, Christianity is often figured as being opposed to dance. Conventional scholarship traces this controversy back to the Middle Ages. Historical sources, however, suggest that medieval dance was a complex and ambivalent phenomenon. During the High and Late Middle Ages, Western theologians, liturgists, and mystics not only tolerated dance; they transformed it into a dynamic component of religious thought and practice. In Ringleaders of Redemption: How Medieval Dance Became Sacred (Oxford UP, 2021), Kathryn Dickason reveals a long tradition of sacred dance in Christianity, one that the professionalization and secularization of Renaissance dance obscured, and one that the Reformation silenced and suppressed. Your host, Ryan Shelton (@_ryanshelton) is a social historian of British and American Protestantism and a PhD researcher at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies
In popular thought, Christianity is often figured as being opposed to dance. Conventional scholarship traces this controversy back to the Middle Ages. Historical sources, however, suggest that medieval dance was a complex and ambivalent phenomenon. During the High and Late Middle Ages, Western theologians, liturgists, and mystics not only tolerated dance; they transformed it into a dynamic component of religious thought and practice. In Ringleaders of Redemption: How Medieval Dance Became Sacred (Oxford UP, 2021), Kathryn Dickason reveals a long tradition of sacred dance in Christianity, one that the professionalization and secularization of Renaissance dance obscured, and one that the Reformation silenced and suppressed. Your host, Ryan Shelton (@_ryanshelton) is a social historian of British and American Protestantism and a PhD researcher at Queen's University Belfast.
In popular thought, Christianity is often figured as being opposed to dance. Conventional scholarship traces this controversy back to the Middle Ages. Historical sources, however, suggest that medieval dance was a complex and ambivalent phenomenon. During the High and Late Middle Ages, Western theologians, liturgists, and mystics not only tolerated dance; they transformed it into a dynamic component of religious thought and practice. In Ringleaders of Redemption: How Medieval Dance Became Sacred (Oxford UP, 2021), Kathryn Dickason reveals a long tradition of sacred dance in Christianity, one that the professionalization and secularization of Renaissance dance obscured, and one that the Reformation silenced and suppressed. Your host, Ryan Shelton (@_ryanshelton) is a social historian of British and American Protestantism and a PhD researcher at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices
Bewegen wir uns im Internet, begegnen wir an vielen Stellen Desinformationen. Aber die gezielte Streuung von falschen Informationen ist kein neues Phänomen, im Gegenteil. Desinformation ziehen sich durch die Geschichte der Menschheit. Die zunehmende Digitalisierung und die Nutzung von Sozialen Medien haben dieser Informationsgattung aber eine neue Sichtbarkeit gegeben und den Begriff „Fake News“ geprägt. In dieser Folge schauen wir uns an, was Fake News eigentlich sind und warum der Begriff „Desinformation“ viel präziser ist. Wir wollen außerdem wissen, welchen Einfluss Desinformation auf verschiedene historische Entwicklungen hat. Und wie sie sich in Zukunft entwickeln wird und ob Künstliche Intelligenz diese „Fake News“ noch gefährlicher macht. Und vor allem: was wir tun können, um die tägliche Desinformation zu erkennen. Dazu sprechen wir in dieser Folge mit der Ingenieurin und KI-Expertin Kenza Ait Si Abbou und dem Historiker Michael Homberg. **Literatur:** - Kenza Ait Si Abbou (2020): Keine Panik, ist nur Technik: Warum man auf Algorithmen super tanzen kann und wie wir ihnen den Takt vorgeben. München, Gräfe und Unzer. - Vicinius de Freitas Morais (2021): Broken Bodies, desecrated hosts and crucified children: the Jews in Christian Narratives and the bubonic Plague in the Holy Roman Empire of Late Middle Ages. Brathair. - Bobby Henderson (2007): Das Evangelium des Fliegenden Spaghettimonsters. München, Goldmann. - Michael Homberg, Volker Barth (2018): Geschichte und Theorie falscher Nachrichten, in: Geschichte und Gesellschaft 44. Jahrg., H. 4 (Oktober - Dezember 2018), pp. 619-642 - Anna-Katharina Meßmer, Alexander Sängerlaub, Leonie Schulz (2021): „Quelle: Internet“? Digitale Nachrichten- und Informationskompetenzen der deutschen Bevölkerung im Test. Stiftung Neue Verantwortung. - Simone Paganini (2019): Von Evas Apfel bis Noahs Stechmücken: Fake News in der Bibel. Freiburg, Verlag Herder. - Tacitus (o.J.): Annales 15, 39 **Links:** - https://zeithistorische-forschungen.de/2-2011/4723 - https://www.zdf.de/nachrichten/panorama/giffey-deepfake-falscher-klitschko-ukraine-krieg-100.html - https://www.dw.com/de/als-marsianer-die-usa-angriffen-das-h%C3%B6rspiel-krieg-der-welten-von-orson-welles/a-46067169 - https://www.nytimes.com/1938/10/31/archives/radio-listeners-in-panic-taking-war-drama-as-fact-many-flee-homes.html - https://www.bpb.de/shop/zeitschriften/apuz/245217/luegen-und-politik-im-postfaktischen-zeitalter/ - https://correctiv.org/ - https://www.mimikama.at/ - https://www.zdf.de/nachrichten/thema/zdfheutecheck-faktencheck-recherche-100.html - www.tineye.com (Tineye Reverse Image Search) - https://www.google.de/imghp?hl=de Für Themenvorschläge oder Feedback: terrax-online@zdf.de „Terra-X-Geschichte – der Podcast“ findet ihr jeden zweiten Freitag auf www.terra-x.zdf.de und überall, wo es Podcasts gibt. - Moderation: Mirko Drotschmann - Sprecher:innen: Konstantin Flemig, Inga Haupt, Andrea Kath, Markus Maiwald - Autor:innen und Redaktion objektiv media GmbH: Janine Funke und Andrea Kath - Technik: Moritz Raestrup - Musik: Extreme Music - Fachliche Beratung: Daniela Ssymank - Produktion: objektiv media GmbH im Auftrag des ZDF - Redaktion ZDF: Katharina Kolvenbach
اروپا تا پیش از رسیدن به عصر جدید و مدرنیسم میبایست امتحانهای زیادی پس میداد و تجربههای تلخ فراوانی پشت سر میگذاشت. این سومین و آخرین بخش از داستان قرون وسطای اروپاست. منابع اصلی: The Medieval Historian: The Early Middle Ages; The High and Late Middle Ages; History.com: Middle Ages; Black Death; Joan of Arc; Crusades; Charlemagne; Hundred Year's War; The Dark Ages Documentary; Alaric's Sack of Rome - Rise of the Goths DOCUMENTARY; Rosenwein, Barbara H., A Short History of the Middle Ages; The Arrival and Spread of the Black Plague in Europe; Fire of Learning: The Dark Ages. پادکست معرفیشده در مورد جنگهای صلیبی: راوکست اسپانسرها: شکلات گالاردو پادکست رادیو ماجرا کستباکس | اینستاگرام موسیقی تم پادکست: امیرحسین درفشه موسیقی این اپیزود: قطعاتی از آلبوم Knights and Dragons Vol. 1 طراحی لوگو و هویت بصری: سعید فروتن حمایت از پادکست پاراگراف کانال تلگرام پادکست پاراگراف بلاگ پادکست پاراگراف پاراگراف در: توییتر | اینستاگرام میتوانید با این ایمیل هم با من در تماس باشید: paragraphpodcast@gmail.com
در اروپای قرون وسطایی، هیچ دو روزی شبیه هم نبود. یکروز بخش بزرگی از اروپا زیر پرچم شارلمانی گرد آمده بود، و روزی دیگر هر شهری برای استقلال خودش میجنگید. این قسمت دوم از سهگانۀ قرون وسطای اروپاست. منابع اصلی: The Medieval Historian: The Early Middle Ages; The High and Late Middle Ages; History.com: Middle Ages; Black Death; Joan of Arc; Crusades; Charlemagne; Hundred Year's War; The Dark Ages Documentary; Alaric's Sack of Rome - Rise of the Goths DOCUMENTARY; Rosenwein, Barbara H., A Short History of the Middle Ages; The Arrival and Spread of the Black Plague in Europe; Fire of Learning: The Dark Ages. اسپانسرها: شکلات گالاردو پادکست رادیو ماجرا کستباکس | اینستاگرام موسیقی تم پادکست: امیرحسین درفشه موسیقی این اپیزود: قطعاتی از آلبوم Medieval اثر Lars-Luis Linek طراحی لوگو و هویت بصری: سعید فروتن حمایت از پادکست پاراگراف کانال تلگرام پادکست پاراگراف بلاگ پادکست پاراگراف پاراگراف در: توییتر | اینستاگرام میتوانید با این ایمیل هم با من در تماس باشید: paragraphpodcast@gmail.com
عصر سیاهی، عصر تباهی. با سقوط امپراتوری روم غربی، اروپا وارد دوران جدیدی شد که جنگ، فقر و فساد، اصلیترین نشانههایش بودند. هزار سالی که جهان را از عصر کلاسیک جدا کرد و به دوران مدرن رساند. این اولین قسمت از سهگانهٔ قرون وسطای اروپاست. منابع اصلی: The Medieval Historian: The Early Middle Ages; The High and Late Middle Ages; History.com: Middle Ages; Black Death; Joan of Arc; Crusades; Charlemagne; Hundred Year's War; The Dark Ages Documentary; Alaric's Sack of Rome - Rise of the Goths DOCUMENTARY; Rosenwein, Barbara H., A Short History of the Middle Ages; The Arrival and Spread of the Black Plague in Europe; Fire of Learning: The Dark Ages. اسپانسر: شکلات گالاردو موسیقی تم پادکست: امیرحسین درفشه موسیقی این اپیزود: قطعاتی از آلبومهای Knights of the Round Table و Inns & Taverns طراحی لوگو و هویت بصری: سعید فروتن حمایت از پادکست پاراگراف کانال تلگرام پادکست پاراگراف بلاگ پادکست پاراگراف پاراگراف در: توییتر | اینستاگرام میتوانید با این ایمیل هم با من در تماس باشید: paragraphpodcast@gmail.com
Author Oliver Roeder says that games are a “slice of life.” This hour we look at three games: chess, Scrabble, and Monopoly. We investigate why these games have endured in popularity through history, and we discuss what each one of them can teach us about life. GUESTS: Oliver Roeder: journalist and author of Seven Games: A Human History Jenny Adams: Associate Professor of English at the University of Massachusetts Amherst and the author of Power Play: The Literature and Politics of Chess in the Late Middle Ages, among other books Lindsay Shin: A competitive Scrabble player who’s been playing competitively for around 20 years; she organizes an annual Scrabble tournament in New Orleans Mary Pilon: A journalist, screenwriter, and the author of The Monopolists: Obsession, Fury, and the Scandal Behind the World's Favorite Board Game, among other books Join the conversation on Facebook and Twitter. The Colin McEnroe Show is available as a podcast on Apple Podcasts, Spotify, Google Podcasts, Stitcher, or wherever you get your podcasts. Subscribe and never miss an episode! Colin McEnroe, Jonathan McNicol, and Cat Pastor contributed to this show.Support the show: http://www.wnpr.org/donateSee omnystudio.com/listener for privacy information.
In this episode, Felicitas Schmieder, a professor of Medieval History in FernUniversität Hagen and visiting professor at CEU, speaks about medieval urbanism, perception, and eschatology. She begins with the research on her hometown, Frankfurt am Main, and the unique features of this royal city. Her focus is the medieval clergy, its role, and its challenges in the feudal world. Felicitas Schmieder would explain the pros and cons of being a cleric and why she does not consider the medieval Church an obstacle but rather a productive force for the city's development.In the second part, the professor speaks about her studies of perception in the Middle Ages. With Marco Polo as an example, she describes the key differences between modern and medieval people's vision of the world and foreign lands. The final part of the episode is devoted to medieval eschatology and how it influenced the people's understanding of the changes and environmental catastrophes around them. Felicitas Schmieder describes how people handled the changes of the Late Middle Ages, how they knew that Apocalypse was coming and how medieval prophets showed Apocalypse as a possible win-win situation. Past Perfect! is CEU Medieval Radio's show on medieval and early modern history and culture, where Christopher Mielke casually discusses with his guests various issues from the crusades to archeo-zoology to medieval urine sampling. The discussions are made with the aim to popularize medieval and early modern studies with the help of experts such as early musicians, historians, philologists and archeologists.This episode was first recorded and broadcast in 2013.
Aesop's Fables - Aesop - Volumes 1 - 6, Fables 1 - 150 Title: Aesop's Fables Overview: Aesop's Fables, or the Aesopica, is a collection of fables credited to Aesop, a slave and storyteller believed to have lived in ancient Greece between 620 and 564 BCE. Of diverse origins, the stories associated with his name have descended to modern times through a number of sources and continue to be reinterpreted in different verbal registers and in popular as well as artistic media. The fables originally belonged to the oral tradition and were not collected for some three centuries after Aesop's death. By that time, a variety of other stories, jokes, and proverbs were being ascribed to him, although some of that material was from sources earlier than him or came from beyond the Greek cultural sphere. The process of inclusion has continued until the present, with some of the fables unrecorded before the Late Middle Ages and others arriving from outside Europe. The process is continuous and new stories are still being added to the Aesop corpus, even when they are demonstrably more recent works and sometimes from known authors. Manuscripts in Latin and Greek were important avenues of transmission, although poetical treatments in European vernaculars eventually formed another. On the arrival of printing, collections of Aesop's fables were among the earliest books in a variety of languages. Through the means of later collections, and translations or adaptations of them, Aesop's reputation as a fabulist was transmitted throughout the world. Initially, the fables were addressed to adults and covered religious, social, and political themes. They were also put to use as ethical guides and from the Renaissance onwards were particularly used for the education of children. Their ethical dimension was reinforced in the adult world through depiction in sculpture, painting, and other illustrative means, as well as adaptation to drama and song. In addition, there have been reinterpretations of the meaning of fables and changes in emphasis over time. Aesop's Fables are thought to include 725 fables although modern editions contain around 284 fables, were originally told from person to person largely as a means for relaying or teaching a moral or lesson as well as for entertainment purposes. Published: 1912 Series: Aesop's Fables Collections Series, Volumes 1 - 6, Fables 1 - 150, Aesop #1 List: 100 Popular Storybook Collections Author: Aesop Translator: V. S. Vernon Jones Genre: Children's Fiction, Myths, Legends & Fairy Tales, Fairy Tales, Folk Tales & Myths, Literature & Fiction, Satire Episode: Aesop's Fables - Aesop - Volumes 1 - 6, Fables 1 - 150 Volume: 1 - 6 of 12 Episodes Volume: 0 - 150 of 284 Length Volume: 3:20:46 Episodes Collection: 285 Length Collection: 6:17:27 Narrator: Collaborative Language: English Rated: Guidance Suggested Edition: Unabridged Audiobook Keywords: humor, wit, entertainment, values, hardwork, perseverance, humanity, compassion, teaching, morality, truth, honesty, wisdom, truisms, ethics, morals, timeless, tales, children's fiction, myths, legends & fairy tales, fairy tales, folk tales & myths, literature & fiction, satire, aesop Hashtags: #freeaudiobooks #audiobook #mustread #readingbooks #audiblebooks #favoritebooks #free #booklist #audible #freeaudiobook #humor #wit #entertainment #values #hardwork #perseverance #humanity #compassion #teaching #morality #truth #honesty #wisdom #truisms #ethics #morals #timeless #tales #childrensfiction #myths #legends&fairytales #fairytales #folktales&myths #literature&fiction #satire #Aesop Credits: All LibriVox Recordings are in the Public Domain. Wikipedia (c) Attribution-ShareAlike 3.0 Unported License. WOMBO Dream. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/free-audiobooks/message Support this podcast: https://anchor.fm/free-audiobooks/support
Aesop's Fables - Aesop - Volumes 7 - 12, Fables 151 - 284 Title: Aesop's Fables Overview: Aesop's Fables, or the Aesopica, is a collection of fables credited to Aesop, a slave and storyteller believed to have lived in ancient Greece between 620 and 564 BCE. Of diverse origins, the stories associated with his name have descended to modern times through a number of sources and continue to be reinterpreted in different verbal registers and in popular as well as artistic media. The fables originally belonged to the oral tradition and were not collected for some three centuries after Aesop's death. By that time, a variety of other stories, jokes, and proverbs were being ascribed to him, although some of that material was from sources earlier than him or came from beyond the Greek cultural sphere. The process of inclusion has continued until the present, with some of the fables unrecorded before the Late Middle Ages and others arriving from outside Europe. The process is continuous and new stories are still being added to the Aesop corpus, even when they are demonstrably more recent works and sometimes from known authors. Manuscripts in Latin and Greek were important avenues of transmission, although poetical treatments in European vernaculars eventually formed another. On the arrival of printing, collections of Aesop's fables were among the earliest books in a variety of languages. Through the means of later collections, and translations or adaptations of them, Aesop's reputation as a fabulist was transmitted throughout the world. Initially, the fables were addressed to adults and covered religious, social, and political themes. They were also put to use as ethical guides and from the Renaissance onwards were particularly used for the education of children. Their ethical dimension was reinforced in the adult world through depiction in sculpture, painting, and other illustrative means, as well as adaptation to drama and song. In addition, there have been reinterpretations of the meaning of fables and changes in emphasis over time. Aesop's Fables are thought to include 725 fables although modern editions contain around 284 fables, were originally told from person to person largely as a means for relaying or teaching a moral or lesson as well as for entertainment purposes. Published: 1912 Series: Aesop's Fables Collections Series, Volumes 7 - 12, Fables 151 - 284, Aesop #2 List: 100 Popular Storybook Collections Author: Aesop Translator: V. S. Vernon Jones Genre: Children's Fiction, Myths, Legends & Fairy Tales, Fairy Tales, Folk Tales & Myths, Literature & Fiction, Satire Episode: Aesop's Fables - Aesop - Volumes 7 - 12, Fables 151 - 284 Volume: 7 - 12 of 12 Episodes Volume: 151 - 284 of 284 Length Volume: 2:56:41 Episodes Collection: 285 Length Collection: 6:17:27 Narrator: Collaborative Language: English Rated: Guidance Suggested Edition: Unabridged Audiobook Keywords: humor, wit, entertainment, values, hardwork, perseverance, humanity, compassion, teaching, morality, truth, honesty, wisdom, truisms, ethics, morals, timeless, tales, children's fiction, myths, legends & fairy tales, fairy tales, folk tales & myths, literature & fiction, satire, aesop Hashtags: #freeaudiobooks #audiobook #mustread #readingbooks #audiblebooks #favoritebooks #free #booklist #audible #freeaudiobook #humor #wit #entertainment #values #hardwork #perseverance #humanity #compassion #teaching #morality #truth #honesty #wisdom #truisms #ethics #morals #timeless #tales #childrensfiction #myths #legends&fairytales #fairytales #folktales&myths #literature&fiction #satire #Aesop Credits: All LibriVox Recordings are in the Public Domain. Wikipedia (c) Attribution-ShareAlike 3.0 Unported License. WOMBO Dream. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/free-audiobooks/message Support this podcast: https://anchor.fm/free-audiobooks/support
Le sexe féminin serait-il un des plus grands tabous de l'histoire de l'humanité ? C'est en tout cas ce que supposent les récentes conférences, émissions ou manifestations sur le sujet. Patreon: https://www.patreon.com/hndl Voir: https://actuelmoyenage.wordpress.com/2019/02/14/lart-vaginal-un-tabou-medieval/ Avec: Laurent Turcot, professeur en histoire à l'Université du Québec à Trois-Rivières, Canada Abonnez-vous à ma chaine: https://www.youtube.com/c/LHistoirenousledira Facebook: https://www.facebook.com/histoirenousledira Les vidéos sont utilisées à des fins éducatives selon l'article 107 du Copyright Act de 1976 sur le Fair-Use. Pour aller plus loin: Le Roman de Renart, éd. A. Strubel, avec la collaboration de R. Bellon, D. Boutet et S. Lefèvre, Paris, Gallimard, Bibliothèque de la Pléiade, 1998. S. Chaperon, « “Le trône des plaisirs et des voluptés” : anatomie politique du clitoris, de l'Antiquité à la fin du XIXe siècle », Cahiers d'histoire. Revue d'histoire critique, 118 | 2012, 41-60. D. Karadimas , « La part de l'Ange : le bouton de rose et l'escargot de la Vierge. Deuxième partie », Anthrovision, 1.2 | 2013. J. Koldeweij, « The Wearing of Significative Badges, Religious and Secular : The Social Meaning of a Behavioural Pattern », dans W. Blockmans et A. Jane, Showing Status: Representation in the Late Middle Ages, Turnhout, 1999, p. 307-328. A. Weisl-Shaw, « Lacan et le con. Exploring the feminine in the Roman de Renart », Reinardus. Yearbook of the International Reynard Society 20 (2007–2008), ed. Baudouin Van den Abeele and Paul Wackers, p. 153-169.
Words ring like bells when you collide them correctly. It's in the Bible. In the opening chapter of Genesis we read about the creation of the universe – God spoke it into existence if you can believe it – and we read about the creation of mankind. An interesting chapter, that one. The only information we're given about God is that God said this and that and things began to spontaneously appear. Then in verse 26 God said, “Let us make mankind in our image, in our likeness… So God created mankind in his own image, in the image of God he created them; male and female he created them.” Stay with me, I'm almost done with the religious part.God spoke worlds into existence and we can, too, because we are made in his likeness. You and I speak worlds into existence in the minds of our listeners every time we bang words together. And now we get to the Scottish part:In her most excellent book, The Power of Glamour, Virgina Postrel tells us that glamour is “an old Scottish word meaning a literal kind of magic spell that makes us see an illusion, something different than what is there, usually something better than what is there.” In the Late Middle Ages, the Scots would speak of a person having “cast a glamour” so that another person was enchanted by it.Interestingly, that Scottish word from which we take glamour is the same word from which we take grammar. Grammar: the banging together of words so they create realities in the mind; a literal kind of magic spell that makes you see an illusion, something different than what is there, usually something better than what is there. Here are some examples of “casting a grammar.”“The key!” shouted Bilbo. “The key that went with the map! Try it now while there is still time!” Then Thorin stepped up and drew the key on its chain from round his neck. He put it to the hole. It fitted and it turned! Snap! The gleam went out, the sun sank, the moon was gone, and evening sprang into the sky. Now they all pushed together, and slowly a part of the rock-wall gave way. Long straight cracks appeared and widened. A door five feet high and three feet wide was outlined, and slowly without a sound swung inwards. It seemed as if darkness flowed out like a vapour from the hole in the mountain-side, and deep darkness in which nothing could be seen lay before their eyes, a yawning mouth leading in and down. – J.R.R. Tolkien, The Hobbit“This is the room of the wolfmother wallpaper. The toadstool motel you once thought a mere folk tale, a corny, obsolete, rural invention. This is the room where your wisest ancestor was born, be you Christian, Arab, or Jew. The linoleum underfoot is sacred linoleum. Please remove your shoes. Quite recently, the linoleum here was restored to its original luster with the aid of a wax made from hornet fat. It scuffs easily. So never mind if there are holes in your socks.” – Tom Robbins, Skinny Legs and All “From the town hall it creeps between shops whose upper floors are almost connected; it passes cafes where Gypsies dance; it winds through markets heavy with fruit and fish; it is the center for silversmiths and booksellers and the carvers of rosaries. It is the most extraordinary passageway in Spain.” – James Michener, Mexico “This week has been a hard one. I have put the forces of evil against a potential good. Yesterday I wrote the outward thing of what happened. Today I have to show what came of it. This is quite different from the modern hard-boiled school. I think I must set it down. And I will. The spots of gold on this page are the splatterings from beautiful thoughts.” – John Steinbeck, Journal of a Novel: The East of Eden Letters“That's the thing with handmade items. They still have the person's mark on them, and when you hold them, you feel less alone. This is why everyone who eats a Whopper leaves a little...
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