Brother and sister Arlet and Sam Wylie talk about their regular and irregular life living above a neighbourhood store. They remember a childhood of parents keeping them inside to avoid the struggles of the neighbourhood around them. They interview the people who hang out on the block, weaving the history of the street through their own history living upstairs. Unusually candid and self-reflective, the Wylies detail their |inside life,| including Sam's new fatherhood and Arlet's new home.
This classic work, first published in 1675, inaugurated the movement in Germany called Pietism. In it a young pastor, born and raised during the devastating Thirty Years War, voiced a plea for reform of the church which made the author and his proposals famous. A lifelong friend of the philosopher Leibnitz, Spener was an important influence in the life of the next leader of German Pietism, August Herman Francke. He was also a sponsor at the baptism of Nicholas Zinzendorf, founder of the Moravian Church, whose members played a crucial role in the life of John Wesley.
Across the Muslim world, religion plays an increasingly prominent role in both the private and public lives of over a billion people. Will democratic political participation by an increasingly religious population lead to victories by Islamists at the ballot box? Will more conspicuously pious Muslims participate in politics and markets in a fundamentally different way than they had previously? Against the common assumption that piety would naturally inhibit any tendencies towards modernity, democracy, or cosmopolitanism, Piety and Public Opinion reveals the complex and subtle links between religion and political beliefs in a critically important Muslim democracy.
Who says you can't be pious and fashionable? Throughout the Muslim world, women have found creative ways of expressing their personality through the way they dress. Headscarves can be modest or bold, while brand-name clothing and accessories are part of a multimillion-dollar ready-to-wear industry that caters to pious fashion from head to toe. In this lively snapshot, Elizabeth Bucar takes us to Iran, Turkey and Indonesia and finds a dynamic world of fashion, faith and style. "Brings out both the sensuality and pleasure of sartorial experimentation." --Times Literary Supplement "I defy anyone not to be beguiled by Bucar's] generous-hearted yet penetrating observation of pious fashion in Indonesia, Turkey and Iran...Bucar uses interviews with consumers, designers, retailers and journalists...to examine the presumptions that modest dressing can't be fashionable, and fashion can't be faithful." --Times Higher Education "Bucar disabuses readers of any preconceived ideas that women who adhere to an aesthetic of modesty are unfashionable or frumpy." --Washington Post "A smart, eye-opening guide to the creative sartorial practices of young Muslim women...Bucar's lively narrative illuminates fashion choices, moral aspirations, and social struggles that will unsettle those who prefer to stereotype than inform themselves about women's everyday lives in the fast-changing, diverse societies that constitute the Muslim world." --Lila Abu-Lughod, author of Do Muslim Women Need Saving?
Medieval manuscripts resisted obsolescence. Made by highly specialised craftspeople (scribes, illuminators, book binders) with labour-intensive processes using exclusive and sometimes exotic materials (parchment made from dozens or hundreds of skins, inks and paints made from prized minerals, animals and plants), books were expensive and built to last. They usually outlived their owners. Rather than discard them when they were superseded, book owners found ways to update, amend and upcycle books or book parts. These activities accelerated in the fifteenth century. Most manuscripts made before 1390 were bespoke and made for a particular client, but those made after 1390 (especially books of hours) were increasingly made for an open market, in which the producer was not in direct contact with the buyer. Increased efficiency led to more generic products, which owners were motivated to personalise. It also led to more blank parchment in the book, for example, the backs of inserted miniatures and the blanks ends of textual components. Book buyers of the late fourteenth and throughout the fifteenth century still held onto the old connotations of manuscripts—that they were custom-made luxury items—even when the production had become impersonal. Owners consequently purchased books made for an open market and then personalised them, filling in the blank spaces, and even adding more components later. This would give them an affordable product, but one that still smacked of luxury and met their individual needs. They kept older books in circulation by amending them, attached items to generic books to make them more relevant and valuable, and added new prayers with escalating indulgences as the culture of salvation shifted. Rudy considers ways in which book owners adjusted the contents of their books from the simplest (add a marginal note, sew in a curtain) to the most complex (take the book apart, embellish the components with painted decoration, add more quires of parchment). By making sometimes extreme adjustments, book owners kept their books fashionable and emotionally relevant. This study explores the intersection of codicology and human desire. Rudy shows how increased modularisation of book making led to more standardisation but also to more opportunities for personalisation. She asks: What properties did parchment manuscripts have that printed books lacked? What are the interrelationships among technology, efficiency, skill loss and standardisation?
