Jamie Wood – författare

This volume interrogates the assumption that Visigothic practices and institutions were mere imitations of the Byzantine empire. Contributors rethink these practices not as uncritical and derivative adoptions of Byzantine customs, but as dynamic processes in dialogue with not only the Byzantine empire but also with the contemporary Iberian context, as well as the Roman past. The goal of the volume is to approach Visigothic customs not as an uncritical adoption and imitatio of contemporary Roman models (an acculturation model), but as unique interpretations of a common pool of symbols, practices, and institutions that formed the legacy of Rome. The contributors argue that it is necessary to reconsider the idea of imitatio imperii as a process that involved specific actors taking strategic decisions in historically contingent circumstances.

Isidore of Seville (560-636) was a crucial figure in the preservation and sharing of classical and early Christian knowledge. His compilations of the works of earlier authorities formed an essential part of monastic education for centuries. Due to the vast amount of information he gathered and its wide dissemination in the Middle Ages, Pope John Paul II even named Isidore the patron saint of the Internet in 1997. This volume represents a cross section of the various approaches scholars have taken toward Isidore's writings. The essays explore his sources, how he selected and arranged them for posterity, and how his legacy was reflected in later generations' work across the early medieval West. Rich in archival detail, this collection provides a wealth of interdisciplinary expertise on one of history's greatest intellectuals.

This volume interrogates the assumption that Visigothic practices and institutions were mere imitations of the Byzantine empire. Contributors rethink these practices not as uncritical and derivative adoptions of Byzantine customs, but as dynamic processes in dialogue with not only the Byzantine empire but also with the contemporary Iberian context, as well as the Roman past. The goal of the volume is to approach Visigothic customs not as an uncritical adoption and imitatio of contemporary Roman models (an acculturation model), but as unique interpretations of a common pool of symbols, practices, and institutions that formed the legacy of Rome. The contributors argue that it is necessary to reconsider the idea of imitatio imperii as a process that involved specific actors taking strategic decisions in historically contingent circumstances.

Isidore of Seville (560-636) was a crucial figure in the preservation and sharing of classical and early Christian knowledge. His compilations of the works of earlier authorities formed an essential part of monastic education for centuries. Due to the vast amount of information he gathered and its wide dissemination in the Middle Ages, Pope John Paul II even named Isidore the patron saint of the Internet in 1997. This volume represents a cross section of the various approaches scholars have taken toward Isidore's writings. The essays explore his sources, how he selected and arranged them for posterity, and how his legacy was reflected in later generations' work across the early medieval West. Rich in archival detail, this collection provides a wealth of interdisciplinary expertise on one of history's greatest intellectuals.

Isidore of Seville (560—636) was a crucial figure in the preservation and sharing of classical and early Christian knowledge. His compilations of the works of earlier authorities formed an essential part of monastic education for centuries. Due to the vast amount of information he gathered and its wide dissemination in the Middle Ages, Pope John Paul II even named Isidore the patron saint of the Internet in 1997. This volume represents a cross section of the various approaches scholars have taken toward Isidore’s writings. The essays explore his sources, how he selected and arranged them for posterity, and how his legacy was reflected in later generations’ work across the early medieval West. Rich in archival detail, this collection provides a wealth of interdisciplinary expertise on one of history’s greatest intellectuals.

This volume interrogates the assumption that Visigothic practices and institutions were mere imitations of the Byzantine empire. Contributors rethink these practices not as uncritical and derivative adoptions of Byzantine customs, but as dynamic processes in dialogue with not only the Byzantine empire but also with the contemporary Iberian context, as well as the Roman past. The goal of the volume is to approach Visigothic customs not as an uncritical adoption and imitatio of contemporary Roman models (an acculturation model), but as unique interpretations of a common pool of symbols, practices, and institutions that formed the legacy of Rome. The contributors argue that it is necessary to reconsider the idea of imitatio imperii as a process that involved specific actors taking strategic decisions in historically contingent circumstances.

Social Control in Late Antiquity: The Violence of Small Worlds explores the small-scale communities of late antiquity - households, monasteries, and schools - where power was a question of personal relationships. When fathers, husbands, teachers, abbots, and slave-owners asserted their own will, they saw themselves as maintaining the social order, and expected law and government to reinforce their rule. Naturally, the members of these communities had their own ideas, and teaching them to 'obey their betters' was not always a straightforward business. Drawing on a wide variety of sources from across the late Roman Mediterranean, from law codes and inscriptions to monastic rules and hagiography, the book considers the sometimes conflicting identities of women, slaves, and children, and documents how they found opportunities for agency and recognition within a system built on the unremitting assertion of the rights of the powerful.

Social Control in Late Antiquity: The Violence of Small Worlds explores the small-scale communities of late antiquity - households, monasteries, and schools - where power was a question of personal relationships. When fathers, husbands, teachers, abbots, and slave-owners asserted their own will, they saw themselves as maintaining the social order, and expected law and government to reinforce their rule. Naturally, the members of these communities had their own ideas, and teaching them to 'obey their betters' was not always a straightforward business. Drawing on a wide variety of sources from across the late Roman Mediterranean, from law codes and inscriptions to monastic rules and hagiography, the book considers the sometimes conflicting identities of women, slaves, and children, and documents how they found opportunities for agency and recognition within a system built on the unremitting assertion of the rights of the powerful.

Social Control in Late Antiquity: The Violence of Small Worlds explores the small-scale communities of late antiquity – households, monasteries, and schools – where power was a question of personal relationships. When fathers, husbands, teachers, abbots, and slave-owners asserted their own will, they saw themselves as maintaining the social order, and expected law and government to reinforce their rule. Naturally, the members of these communities had their own ideas, and teaching them to ''obey their betters'' was not always a straightforward business. Drawing on a wide variety of sources from across the late Roman Mediterranean, from law codes and inscriptions to monastic rules and hagiography, the book considers the sometimes conflicting identities of women, slaves, and children, and documents how they found opportunities for agency and recognition within a system built on the unremitting assertion of the rights of the powerful.

Social Control in Late Antiquity: The Violence of Small Worlds explores the small-scale communities of late antiquity – households, monasteries, and schools – where power was a question of personal relationships. When fathers, husbands, teachers, abbots, and slave-owners asserted their own will, they saw themselves as maintaining the social order, and expected law and government to reinforce their rule. Naturally, the members of these communities had their own ideas, and teaching them to ''obey their betters'' was not always a straightforward business. Drawing on a wide variety of sources from across the late Roman Mediterranean, from law codes and inscriptions to monastic rules and hagiography, the book considers the sometimes conflicting identities of women, slaves, and children, and documents how they found opportunities for agency and recognition within a system built on the unremitting assertion of the rights of the powerful.

Re-reading intra-war modernist poetics through war poetryUniquely foregrounds the concept of 'combat gnosticism' bringing this influential thesis in war writing to bear on modernist studiesBrings together combatant war poetry and the ignored war poems of 'home front' poets into a single genealogical account that also contains a theory of the modernist long poemConsiders the work of a range of canonical modernists within a much broader artistic milieu than is the normRecovers several neglected poems that serve to recalibrate the existing genealogy of intra-war aestheticsDemonstrates the centrality of the problem of imagining otherness within modernist poeticsThis study examines the work of the principle architects of Anglo-American modernist poetics T.S. Eliot, H.D., Ezra Pound, Gertrude Stein, Edward Thomas and Wallace Stevens and their response to the challenge of combatant war poetries. It argues that these civilian poets sought to negotiate directly with the combatant's gnosticism, specifically with the combatant's assertion that only those present at a catastrophe could properly represent its horrors. The modernists rightly identified that gnosticism was a threat to their own representational claims on an increasingly traumatic modernity. How was the imagination to be salvaged in order that it could still feel into the wounded experience of others? In response to this challenge, the modernists drafted their own imagined war poems, developing in the process several different and contradictory poetic systems. Whereas scholarship ordinarily tells the story of intra-war modern poetry as a series of different schools the trench lyric, the home front elegy and the modernist long poem each moving in a different direction, this study brings those traditions back together into one history by treating them as idiosyncratic responses to the same aesthetic problem.

This study examines the work of the principle architects of Anglo-American modernist poetics T.S. Eliot, H.D., Ezra Pound, Gertrude Stein, Edward Thomas and Wallace Stevens and their response to the challenge of combatant war poetries. It argues that these civilian poets sought to negotiate directly with the combatant's gnosticism, specifically with the combatant's assertion that only those present at a catastrophe could properly represent its horrors. The modernists rightly identified that gnosticism was a threat to their own representational claims on an increasingly traumatic modernity. How was the imagination to be salvaged in order that it could still feel into the wounded experience of others? In response to this challenge, the modernists drafted their own imagined war poems, developing in the process several different and contradictory poetic systems. Whereas scholarship ordinarily tells the story of intra-war modern poetry as a series of different schools the trench lyric, the home front elegy and the modernist long poem each moving in a different direction, this study brings those traditions back together into one history by treating them as idiosyncratic responses to the same aesthetic problem.

Green magick, or stewardship of the earth, begins right in our own backyards. When we cultivate an herb garden—even if it’s just a few potted plants on a sunny windowsill—we are tending living, sentient beings who respond to our intention, our energy, and our tender loving care. The “fae” (faerie) essence residing at the heart of each nurtured plant manifests in its foliage, flowers, fragrance, and flavor, and its unique healing, nourishing, and restorative properties.        In The Faeries’ Guide to Green Magick from the Garden author and free-fae-spirit Jamie Wood offers fresh, faerie-centric profiles of thirty-three familiar medicinal and culinary herbs accompanied by recipes for natural healing remedies, earth-friendly beauty products, and tasty treats. Fantasy artist Lisa Steinke pairs each herb with a vibrant portrait of its personality—its unique faerie signature—in her lyrical poetry and luminous paintings.      With blissful blessings, magickal meditations, and zesty spells sprinkled throughout, The Faeries Guide to Green Magick from the Garden will help you get in touch with your own fae spirit and explore the earthly—and earthy—delights of your own garden.  From the Trade Paperback edition.

The spiritual tenets of Wicca are steeped in an inherent reverence for nature and stewardship of the environment. In fact, Wiccan practitioners have been living—and cooking—green since ancient times. In the decade since the first edition of the The Wicca Cookbook cast its spell over culinary history buffs and adventurous cooks everywhere, many readers have asked “What makes a cookbook Wiccan?” The tenth anniversary edition answers that question and more, bringing fresh dimensions to this heady witches’ brew with new rituals and delicious recipes. More than 100 dishes, many historically authentic, all meticulously researched, emphasize the use of organic ingredients at their seasonal peak and celebrate all the major pagan holidays: enjoy Stuffed Nasturtiums, Goddess Athena Pitas, and Deva Saffron Bread for the Spring Equinox; serve Elder Flower Chicken, Lilith’s Lily Fair Soup, and Wild Woman White Sage Jelly during the Summer Solstice; and Cupid’s Cold Slaw, Imbolc Moon Cookies, and Snowflake Cakes make delightful Candlemas treats. Nature-honoring dishes, eco-friendly living tips, and an inclusive message of spirituality make The Wicca Cookbook a unique contribution to the culinary world and a magickal tribute to the pagan spirit.

Previous scholarship has interpreted Bishop Isidore of Seville (d. 636) retrospectively as the architect of the medieval Spanish church, as the father of Spanish identity, and as a key figure in the transmission of Classical and Patristic learning to the Middle Ages. Drawing on recent studies on identity formation in the early medieval period and an upsurge in interest in late antique Spain, this book examines the historical Isidore as a social actor managing a complex web of responsibilities and relationships. A comparative analysis of Isidore's historical works demonstrates that writing about the past was a method for reconciling Visigothic kings, nobles and Spanish bishops in a period of transformation. This results in a fresh portrait of Isidore as motivated, both politically and pastorally, to balance competing interests and ensure the spiritual and material security of the people of Spain.

Isidore of Seville (560—636) was a crucial figure in the preservation and sharing of classical and early Christian knowledge. This volume represents a cross section of the various approaches scholars have taken toward Isidore’s writings.

This volume interrogates the assumption that Visigothic practices and institutions were mere imitations of the Byzantine empire. Contributors rethink these practices not as uncritical and derivative adoptions of Byzantine customs, but as dynamic processes in dialogue with not only the Byzantine empire but also with the contemporary Iberian context, as well as the Roman past. The goal of the volume is to approach Visigothic customs not as an uncritical adoption and imitatio of contemporary Roman models (an acculturation model), but as unique interpretations of a common pool of symbols, practices, and institutions that formed the legacy of Rome. The contributors argue that it is necessary to reconsider the idea of imitatio imperii as a process that involved specific actors taking strategic decisions in historically contingent circumstances.