In this wide-ranging study of costume history contributors explore fashion, textiles, and the representation of clothing in the middle ages. Essays combine the perspectives of archaeology, art history, economics, religion, costume history, material culture, and literary criticism and explore materials from England, France, the Low Countries, Scandinavia, Germany, Italy, and Ireland. The collection focuses on multiple aspects of textiles and dress - their making, meaning, and representation - and explores the impact of international trade and other forms of cultural exchange.
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.
Christianity is a religion of clothing. To become a priest or a nun is to take the cloth. The Christian liturgy is intimately bound with veiling objects and revealing them. Cloths hide the altar, making it all the more spectacular when it is revealed. Fragments of imported silk cradle the relic, thereby giving identity to the dessicated bone. Much of that silk came from the east, meaning that a material of Islamic origin was a primary signifier of sanctity in Christianity. Weaving, Veiling, and Dressing brings together twelve essays about text and textile, about silk and wool, about the formation of identity through fibre. The essays bring to light hitherto unseen material, and for the first time, establish the function of textiles as a culturally rich way to approach the Middle Ages. Textiles were omnipresent in the medieval church, but have not survived well. To uncover their uses, presence, and meanings in the Middle Ages is to reconsider the period spun, draped, clothed, shrouded, and dressed. Textiles in particular were essential to the performance of devotion and of the liturgy. Brightly dyed cloth was a highly visible maker of meaning. While some aspects of culture have been studied, namely the important tapestry industry, as well as some of the repercussions and activities of cloth guilds, other areas of textile studies in the period are yet to be studied. This book brings an interdisciplinary approach to new material, drawing on art history, anthropology, medieval text history, theology, and gender and performance studies. It makes a compelling miscellany exploring the nature of Christianity in the largely uninvestigated field of text and textile interplay.
The essays here take us from the twelfth century, with an exploration of an inventory of Mediterranean textiles from an Ifriqiyan Church, into an examination and reconstruction of an extant thirteenth-century sleeve in France which provides a rare and early example of medieval quilted armour, and finally on to late medieval Sweden and the reconstruction of gilt-leather intarsia coverlets. A study of construction techniques and the evolution of form of gable and French hoods in the late medieval and the early modern periods follows; and the volume alos includes a study of how underwear for depicted in Renaissance paintings and manuscript illuminations serves as a marker of class.
The study of medieval clothing and textiles reveals much about the history of our material culture, as well as social, economic and cultural history as a whole.
The Middle Ages were a time of great innovation, artistic vigor, and cultural richness. Appearances mattered a great deal during this vibrant era and hair was a key marker of the dynamism and sophistication of the period. Hair became ever more central to religious iconography, from Mary Magdalen to the Virgin Mary, while vernacular poets embellished their verses with descriptions of hairstyles both humble and elaborate, and merchants imported the finest hair products from great distances. Drawing on a wealth of visual, textual and object sources, the volume examines how hairstyles and their representations developed-often to a degree of dazzling complexity-between the years AD 800 and AD 1450. From wimpled matrons and tonsured monks to adorned noblewomen, hair is revealed as a potent cultural symbol of gender, age, sexuality, health, class, and race. Illustrated with approximately 80 images, A Cultural History of Hair in the Middle Ages brings together leading scholars to present an overview of the period with essays on politics, science, religion, fashion, beauty, the visual arts, and popular culture.
“Who knew the humble pocket could hold so much history? In this enthralling and always surprising account, Hannah Carlson turns the pocket inside out and out tumble pocket watches, coins, pistols, and a riveting centuries-long social and political history.” ―Jill Lepore, author of These Truths: A History of the United States Pockets "showcases the best features of cultural history: a lively combination of visual, literary and documentary evidence. As sumptuously illustrated as it is learned … this highly inventive and original book demands a pocket sequel.” ―Jane Kamensky, Wall Street Journal Who gets pockets, and why? It’s a subject that stirs up plenty of passion: Why do men’s clothes have so many pockets and women’s so few? And why are the pockets on women’s clothes often too small to fit phones, if they even open at all? In her captivating book, Hannah Carlson, a lecturer in dress history at the Rhode Island School of Design, reveals the issues of gender politics, security, sexuality, power, and privilege tucked inside our pockets. Throughout the medieval era in Europe, the purse was an almost universal dress feature. But when tailors stitched the first pockets into men’s trousers five hundred years ago, it ignited controversy and introduced a range of social issues that we continue to wrestle with today, from concealed pistols to gender inequality. See: #GiveMePocketsOrGiveMeDeath. Filled with incredible images, this microhistory of the humble pocket uncovers what pockets tell us about ourselves: How is it that putting your hands in your pockets can be seen as a sign of laziness, arrogance, confidence, or perversion? Walt Whitman’s author photograph, hand in pocket, for Leaves of Grass seemed like an affront to middle-class respectability. When W.E.B. Du Bois posed for a portrait, his pocketed hands signaled defiant coolness. And what else might be hiding in the history of our pockets? (There’s a reason that the contents of Abraham Lincoln’s pockets are the most popular exhibit at the Library of Congress.) Thinking about the future, Carlson asks whether we will still want pockets when our clothes contain “smart” textiles that incorporate our IDs and credit cards. Pockets is for the legions of people obsessed with pockets and their absence, and for anyone interested in how our clothes influence the way we navigate the world.
This volume offers unparalleled coverage of all aspects of art and architecture from medieval Western Europe, from the 6th century to the early 16th century. Drawing upon the expansive scholarship in the celebrated 'Grove Dictionary of Art' and adding hundreds of new entries, it offers students, researchers and the general public a reliable, up-to-date, and convenient resource covering this field of major importance in the development of Western history and international art and architecture.
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.
