Originally presented as the author's thesis (doctoral)--University of Illinois at Urbana-Champaign, 2002.

In spite of the Orthodox liturgy's reputation for resistance to change, Byzantine liturgical dress underwent a period of extraordinary elaboration from the end of the eleventh century onwards. As part of this development, embroideries depicting holy figures and scenes began to appear on the vestments of the clergy. Examining the surviving Byzantine vestments in conjunction with contemporary visual and textual evidence, Woodfin relates their embroidered imagery both to the program of images used in churches, and to the hierarchical code of dress prevailing in the imperial court. Both sets of vi.

"Explores the Byzantine aesthetic of fugitive appearances by placing and filming art objects in spaces of changing light, and by uncovering the shifting appearances expressed in poetry, descriptions of art, and liturgical performance"--Provided by publisher.

Global Icons considers how highly visible public figures such as Mother Theresa become global icons capable of galvanizing intense affect and sometimes even catalyzing social change.

Embodied Literacies: Imageword and a Poetics of Teaching is a response to calls to enlarge the purview of literacy to include imagery in its many modalities and various facets. Kristie S. Fleckenstein asserts that all meaning, linguistic or otherwise, is a result of the transaction between image and word. She implements the concept of imageword—a mutually constitutive fusion of image and word—to reassess language arts education and promote a double vision of reading and writing. Utilizing an accessible fourfold structure, she then applies the concept to the classroom, reconfiguring what teachers do when they teach, how they teach, what they teach with, and how they teach ethically. Fleckenstein does not discount the importance of text in the quest for literacy. Instead, she places the language arts classroom and teacher at the juncture of image and word to examine the ways imagery enables and disables the teaching of and the act of reading and writing. Learning results from the double play of language and image, she argues. Helping teachers and students dissolve the boundaries between text and image, the volume outlines how to see reading and writing as something more than words and language and to disestablish our definitions of literacy as wholly linguistic. Embodied Literacies: Imageword and a Poetics of Teaching comes at a critical time in our cultural history. Echoing the opinion that postmodernity is a product of imagery rather than textuality, Fleckenstein argues that we must evolve new literacies when we live in a culture saturated by images on computer screens, televisions, even billboards. Decisively and clearly, she demonstrates the importance of incorporating imagery—which is inextricably linked to our psychological, social, and textual lives—into our epistemologies and literacy teaching.

Until now, ethicists have said little about the body, limiting their comments on it to remarks made in passing or, at best, devoting a chapter to the subject. Embodied Care is the first work to argue for the body's centrality to care ethics, doing so by analyzing our corporeality at the phenomenological level. It develops the idea that our bodies are central to our morality, paying particular attention to the ways we come to care for one another. Hamington's argues that human bodies are "built to care"; as a result, embodiment must be recognized as a central factor in moral consideration. He takes the reader on an exciting journey from modern care ethics to Merleau-Ponty's philosophy of the body and then to Jane Addams's social activism and philosophy. The ideas in Embodied Care do not lead to yet another competing theory of morality; rather, they progress through theory and case studies to suggest that no theory of morality can be complete without a full consideration of the body.

There are saints in Orthodox Christian culture who overturn the conventional concept of sainthood. Their conduct may be unruly and salacious, they may blaspheme and even kill - yet, mysteriously, those around them treat them with even more reverence. Such saints are called 'holy fools'. In this pioneering study Sergey A. Ivanov examines the phenomenon of holy foolery from a cultural standpoint. He identifies its prerequisites and its development in religious thought, and traces the emergence of the first hagiographic texts describing these paradoxical saints. He describes the beginnings of holy foolery in Egyptian monasteries of the fifth century, followed by its high point in the cities of Byzantium, with an eventual decline in the twelfth to fourteenth centuries. He also compares the important Russian tradition of holy fools, which in some form has survived to this day.