Search results for ""author caroline walker""

This story is part of Reading Champion, a series carefully linked to book bands to encourage independent reading skills, developed with Dr Sue Bodman and Glen Franklin of UCL Institute of Education (IOE). This book is aimed at Independent Reading 12, for readers aged 7 years old and up, or in the second half of Year 3.Glooscap is an undefeated and prized warrior, until he meets the unbeatable foe: a baby. In this traditional tale from the myths of the Wabanaki people (a Native American group of five nations), we learn about where true power lies.Reading Champion offers independent reading books for children to practise and reinforce their developing reading skills.Fantastic, original stories are accompanied by engaging artwork and a reading activity. Each book has been carefully graded so that it can be matched to a child''s reading ability, encouraging reading for pleasure.The Key Stage 2 Reading Champion Books are suggested f

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A classic of medieval studies, The Resurrection of the Body in Western Christianity, 200-1336 traces ideas of death and resurrection in early and medieval Christianity. Caroline Walker Bynum explores problems of the body and identity in devotional and theological literature, suggesting that medieval attitudes toward the body still shape modern notions of the individual. This expanded edition includes her 1995 article "Why All the Fuss About the Body? A Medievalist's Perspective," which takes a broader perspective on the book's themes. It also includes a new introduction, which discusses the context in which the book and article were written and why the Middle Ages matter for how we think about the body and life after death today.

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This story is part of Reading Champion, a series carefully linked to book bands to encourage independent reading skills, developed with Dr Sue Bodman and Glen Franklin of UCL Institute of Education (IOE). This book is aimed at Independent Reading 12, for readers aged 7 years old and up, or in the second half of Year 3.Mia and her dad have moved from their home in a warm climate, to a very, very cold one. The one thing Mia is looking forward to is seeing snow for the first time. Little does she know there will be snow and much more - including some magic!Reading Champion offers independent reading books for children to practise and reinforce their developing reading skills.Fantastic, original stories are accompanied by engaging artwork and a reading activity. Each book has been carefully graded so that it can be matched to a child''s reading ability, encouraging reading for pleasure.The Key Stage 2 Reading Champion Books are sug

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Bynum examines several periods between the 3rd and 14th centuries in which discussions of the body were central to Western eschatology, and suggests that Western attitudes toward the body that arose from these discussions still undergird our modern notions of the individual. She explores the "plethora of ideas about resurrection in patristic and medieval literature--the metaphors, tropes, and arguments in which the ideas were garbed, their context and their consequences," in order to understand human life after death.

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In the period between 1200 and 1500 in western Europe, a number of religious women gained widespread veneration and even canonization as saints for their extraordinary devotion to the Christian eucharist, supernatural multiplications of food and drink, and miracles of bodily manipulation, including stigmata and inedia (living without eating). The occurrence of such phenomena sheds much light on the nature of medieval society and medieval religion. It also forms a chapter in the history of women. Previous scholars have occasionally noted the various phenomena in isolation from each other and have sometimes applied modern medical or psychological theories to them. Using materials based on saints' lives and the religious and mystical writings of medieval women and men, Caroline Walker Bynum uncovers the pattern lying behind these aspects of women's religiosity and behind the fascination men and women felt for such miracles and devotional practices. She argues that food lies at the heart of much of women's piety. Women renounced ordinary food through fasting in order to prepare for receiving extraordinary food in the eucharist. They also offered themselves as food in miracles of feeding and bodily manipulation. Providing both functionalist and phenomenological explanations, Bynum explores the ways in which food practices enabled women to exert control within the family and to define their religious vocations. She also describes what women meant by seeing their own bodies and God's body as food and what men meant when they too associated women with food and flesh. The author's interpretation of women's piety offers a new view of the nature of medieval asceticism and, drawing upon both anthropology and feminist theory, she illuminates the distinctive features of women's use of symbols. Rejecting presentist interpretations of women as exploited or masochistic, she shows the power and creativity of women's writing and women's lives.

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Oliver loves to RUN and he never sits still or moves slowly ... until an injury forces him to take it easy. Lucky for Oliver, Grandad comes round to help, and he is full of great ideas to have fun during Oliver's slow winter! This book is aimed at Independent Reading Book Band White 10, for readers aged from 5-7 years.This story is part of Reading Champion, a series carefully linked to book bands to encourage independent reading skills, developed with Dr Sue Bodman and Glen Franklin of UCL Institute of Education (IOE).Reading Champion offers independent reading books for children to practise and reinforce their developing reading skills.Fantastic, original stories are accompanied by engaging artwork and a reading activity. Each book has been carefully graded so that it can be matched to a child's reading ability, encouraging reading for pleasure.

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From the Introduction, by Caroline Walker Bynum: The opportunity to rethink and republish several of my early articles in combination with a new essay on the thirteenth century has led me to consider the continuity - both of argument and of approach - that underlies them. In one sense, their interrelationship is obvious. The first two address a question that was more in the forefront of scholarship a dozen years ago than it is today: the question of differences among religious orders. These two essays set out a method of reading texts for imagery and borrowings as well as for spiritual teaching in order to determine whether individuals who live in different institutional settings hold differing assumptions about the significance of their lives. The essays apply the method to the broader question of differences between regular canons and monks and the narrower question of differences between one kind of monk - the Cistercians - and other religious groups, monastic and nonmonastic, of the twelfth century. The third essay draws on some of the themes of the first two, particularly the discussion of canonical and Cistercian conceptions of the individual brother as example, to suggest an interpretation of twelfth-century religious life as concerned with the nature of groups as well as with affective expression. The fourth essay, again on Cistercian monks, elaborates themes of the first three. Its subsidiary goals are to provide further evidence on distinctively Cistercian attitudes and to elaborate the Cistercian ambivalence about vocation that I delineate in the essay on conceptions of community. It also raises questions that have now become popular in nonacademic as well as academic circles: what significance should we give to the increase of feminine imagery in twelfth-century religious writing by males? Can we learn anything about distinctively male or female spiritualities from this feminization of language? The fifth essay differs from the others in turning to the thirteenth century rather than the twelfth, to women rather than men, to detailed analysis of many themes in a few thinkers rather than one theme in many writers; it is nonetheless based on the conclusions of the earlier studies. The sense of monastic vocation and of the priesthood, of the authority of God and self, and of the significance of gender that I find in the three great mystics of late thirteenth-century Helfta can be understood only against the background of the growing twelfth - and thirteenth-century concern for evangelism and for an approachable God, which are the basic themes of the first four essays. Such connections between the essays will be clear to anyone who reads them. There are, however, deeper methodological and interpretive continuities among them that I wish to underline here. For these studies constitute a plea for an approach to medieval spirituality that is not now - and perhaps has never been - dominant in medieval scholarship. They also provide an interpretation of the religious life of the high Middle Ages that runs against the grain of recent emphases on the emergence of "lay spirituality." I therefore propose to give, as introduction, both a discussion of recent approaches to medieval piety and a short sketch of the religious history of the twelfth and thirteenth centuries, emphasizing those themes that are the context for my specific investigations. I do not want to be misunderstood. In providing here a discussion of approaches to and trends in medieval religion I am not claiming that the studies that follow constitute a general history nor that my method should replace that of social, institutional, and intellectual historians. A handful of Cistercians does not typify the twelfth century, nor three nuns the thirteenth. Religious imagery, on which I concentrate, does not tell us how people lived. But because these essays approach texts in a way others have not done, focus on imagery others have not found important, and insist, as others have not insisted, on comparing groups to other groups (e.g., comparing what is peculiarly male to what is female as well as vice versa), I want to call attention to my approach to and my interpretation of the high Middle Ages in the hope of encouraging others to ask similar questions.

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When the medievals spoke of "last things" they were sometimes referring to events, such as the millennium or the appearance of the Antichrist, that would come to all of humanity or at the end of time. But they also meant the last things that would come to each individual separately—not just the place, Heaven, Hell, or Purgatory, to which their souls would go but also the accounting, the calling to reckoning, that would come at the end of life. At different periods in the Middle Ages one or the other of these sorts of "last things" tended to be dominant, but both coexisted throughout. In Last Things, Caroline Walker Bynum and Paul Freedman bring together eleven essays that focus on the competing eschatologies of the Middle Ages and on the ways in which they expose different sensibilities, different theories of the human person, and very different understandings of the body, of time, of the end. Exploring such themes as the significance of dying and the afterlife, apocalyptic time, and the eschatological imagination, each essay in the volume enriches our understanding of the eschatological awarenesses of the European Middle Ages.

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The quiet market town of Wilsnack in northeastern Germany is unfamiliar to most English-speakers and even to many modern Germans. Yet in the fifteenth century it was a European pilgrimage site surpassed in importance only by Rome and Santiago de Compostela. The goal of pilgrimage was three miraculous hosts, supposedly discovered in the charred remains of the village church several days after it had been torched by a marauding knight in August 1383. Although the church had been burned and the spot soaked with rain, the hosts were found intact and dry, with a drop of Christ's blood at the center of each. In Wonderful Blood, Caroline Walker Bynum studies the saving power attributed to Christ's blood at north German cult sites such as Wilsnack, the theological controversy such sites generated, and the hundreds of devotional paintings, poems, and prayers dedicated to Christ's wounds, scourging, and bloody crucifixion. She argues that Christ's blood as both object and symbol was central to late medieval art, literature, pious practice, and theology. As object of veneration, blood provided a focus of intense debate about the nature of matter, body, and God and an occasion for Jewish persecution; as motif, blood became a prominent subject of northern art and a central symbol in the visions of mystics and the prayers of ordinary people.

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This story is part of Reading Champion, a series carefully linked to book bands to encourage independent reading skills, developed with Dr Sue Bodman and Glen Franklin of UCL Institute of Education (IOE). This book is aimed at Independent Reading 12, for readers aged 7 years old and up, or in the second half of Year 3.Mia and her dad have moved from their home in a warm climate, to a very, very cold one. The one thing Mia is looking forward to is seeing snow for the first time. Little does she know there will be snow and much more - including some magic!Reading Champion offers independent reading books for children to practise and reinforce their developing reading skills.Fantastic, original stories are accompanied by engaging artwork and a reading activity. Each book has been carefully graded so that it can be matched to a child's reading ability, encouraging reading for pleasure.The Key Stage 2 Reading Champion Books are suggested for use as follows:Independent Reading 11: start of Year 3 or age 7+Independent Reading 12: end of Year 3 or age 7+Independent Reading 13: start of Year 4 or age 8+Independent Reading 14: end of Year 4 or age 8+Independent Reading 15: start of Year 5 or age 9+Independent Reading 16: end of Year 5 or age 9+Independent Reading 17: start of Year 6 or age 10+Independent Reading 18: end of Year 6 or age 10+

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Scotland-born, London-based artist Caroline Walker is celebrated for her paintings exploring the lives of women, from those living luxury lifestyles to those fleeing oppression. In this publication, which was produced to accompany Walker’s first exhibition with Ingleby Gallery, Edinburgh, in autumn 2020, the artist turns her attention closer to home, presenting a series of paintings in which the focus is the artist’s own mother, Janet, as she goes about her daily tasks: cooking, cleaning, tidying and tending the garden of the Fife home where the artist spent her childhood.The publication features a newly commissioned essay and an interview with the artist by critic and author Hettie Judah. The essay opens by comparing Walker’s works to the Dutch Golden Age, encouraging consideration of everyday domestic scenes. Judah then leads the reader through Walker’s latest series of works, exploring the daily routines and household chores that have filled Walker’s mother’s days for the past forty years, along with the artist’s treatment of these activities. Judah deftly locates this latest body of work within Walker’s wider practice, opening up discussion of women at work in different industries and notions of invisibility. She asserts: ‘While "Janet" extends Walker’s long-held interest in women’s work, the series is also a loving undertaking. The artist offers us her mother with great pride, both in particular, and on behalf of other mothers overlooked and working out of sight.’ The interview offers further insight into Walker’s thoughts in relation to the "Janet" series, and to the working processes behind it.The publication features around eighty illustrations of the preparatory studies and paintings that comprise this new body of work. It has been designed by Joanna Deans, Identity, with photography by Peter Mallet. The publication was produced by Ingleby, Edinburgh, and printed by Die Keure, Bruges. It was co-published in 2020 by Ingleby and Anomie Publishing, London, in an edition of 1500 copies.Caroline Walker was born in Dunfermline, Scotland, in 1982. She attended Glasgow School of Art from 2000-04, before completing her MA at the Royal College of Art in 2009. Recent and forthcoming exhibitions include Kettle’s Yard, Cambridge, the Midlands Arts Centre (MAC), Birmingham, and participation in the ninth edition of the British Art Show. She is represented in a number of public collections including the National Museum of Wales, Cardiff, the UK Government Art Collection, London, Kistefos Museum, Jevnaker, Norway, and Museum Voorlinden & Kunstmuseum den Haag, in the Netherlands.Hettie Judah is chief art critic of the British daily newspaper The i, a regular contributor to The Guardian, The New York Times, Frieze, Art Quarterly, Numéro Art and The Art Newspaper, and a contributing editor to The Plant. Recent publications include a short biography of Frida Kahlo (Laurence King, 2020) and Art London (ACC Art Books, 2019).

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Uncertain Swimmer is the second monograph on the work of British artist Jonathan Wateridge (b. 1972, Lusaka, Zambia), presenting around eighty paintings and works on paper made between 2019 and 2022. Following on from the bodies of work Enclave and Expatria (2016–18), Uncertain Swimmer develops the artist’s interest in modes of representation and the legacies of twentieth-century modernist painting through a visual and social exploration of the motif of the pool, depicting swimmers and sunbathers, often by night. Far from being an escapist environment of aspiration and privilege, Wateridge imbues the pool with a disquieting atmosphere, creating a cumulative feeling of unease and ennui among those present, now seemingly unsure of their world.The publication charts a marked evolution in the artist’s style from the realism of his earlier paintings with complex multi-figure compositions to more solitary, gestural and expressive works. His masterly application of paint takes new forms in the beautiful, curious and often haunting paintings and works on paper showcased here. Art historian and curator Marco Livingstone’s essay considers the change from Wateridge’s naturalistic paintings to the flattened, reduced shapes, forms and lines of the modernism- and abstraction-infused pieces he is making today. Francis Bacon, Edvard Munch and Paul Cézanne are among numerous art historical influences cited by Livingstone, who ruminates on the identity of the people in Wateridge’s portraits and the mercurial spaces they occupy, examining how Wateridge’s current critical preoccupations have transitioned from the autobiographical to more formal concerns.In the featured conversation between Wateridge and fellow painter Caroline Walker, the two artists discuss their overlapping experiences studying painting at Glasgow, as well as Wateridge’s fourteen-year break from painting until 2005. He eventually returned to the medium when he realised it excited him more than anything else. Wateridge elaborates on his fascinating painting process, staging shoots in studios with hired actors and using elements from the photographs in the paintings, often over a period of years. On his canvases, he will scrape back the paint and reapply it, frequently taking pictures of the paintings in their various stages; he will then print the photographs and draw over them to continue working out what he will do with the final paintings. For Wateridge, a painting works when it stops failing, and he embraces unforeseen conclusions.Jonathan Wateridge has recently exhibited with the Hayward Gallery, London; Nino Mier Gallery, Los Angeles, New York and Brussels; TJ Boulting, London; Galerie Haas, Zurich; Pace Gallery and HENI, London. Wateridge's art is in the collections of institutions worldwide, including Aïshti Foundation, Lebanon; Pinault Foundation, Venice; the Saatchi Collection, London; the Rennie Collection, Vancouver; and Simmons & Simmons, London. He has been featured in publications such as The Sunday Times, The Independent, Fad Magazine, Artforum and Artnet. Wateridge is represented by Nino Mier Gallery.

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