As far as Mary Berry was concerned, writing from her home in Mayfair on 2 August 1798, Napoleon was still running riot in Europe; the prospect of a French invasion of Britain was on everyone's lips, and the Continent was closed off to travellers. Twelve months earlier, Mary thought she would by now be on the Continent -- her much looked forward to third trip there -- conversing personally with Bertie Greatheed. But, alas, she was stranded, left to lament through correspondence her inability to escape. 'Most thoroughly, ' she wrote, 'do I begin to feel the want of that "shake out of English ways, English whims, and English prejudices, which nothing but leaving England gives one.'This was hardly an appropriate time to condemn 'English ways' and a desire for the continental lifestyle. Mary Berry could have been accused of being a French sympathiser -- a Jacobin (a radical activist in support of the principles of the French Revolution), or, with equivalent indignity, a Catholic. Mary was politically aware, but her restlessness with forced domestic residence overrode her sense of discretion. And anyway, she could have claimed with some justification, when "was there a good time for a woman to talk about shaking loose 'English prejudices' and broadening her intellectual horizons? By 'English prejudices' she was in part referring to a deep-rooted antagonism towardswomen's enlightenment. Mary felt confined, both physically and intellectually. The world seemed to be shrinking around her and without a change of air, and marooned in England she feared intellectual suffocation: After a residence of four or five years we all begin to forget the existence of the Continent of Europe, till we touch it again with our feet. The whole world to me, that is to say the whole circle of my ideas, begins to be confined between N. Audley-Street and Twickenham. I know no great men but Pitt and Fox, no king and queen but George and Charlotte, no towns but London. All the other cities, and courts, and great men of the world "may be very good sort of places and of people, for aught we know or care; except they are coming to invade us, we think no more of them than of the inhabitants of another planet.Just a few years earlier, before relations with France disintegrated completely, another English woman abandoned London and headed for Paris. Mary Wollstonecraft had longed to visit the Continent for some time. She had dreamt about it for over a decade, while pursuing a catalogue of occupations open to middle-class women, before taking pen in hand and daringly writing herself into a new career as an author. By 1792, with her authorial voice and confidence gathering strength, she published the work for which she is most well known: "A Vindication of the Rights of Woman, written while intoxicated on the champagne fizz of the French Revolution. In this work she expressed a desire to see the revolutionary principles of "liberte, e galite and "fraternite apply to women as well as to men. Things were happening abroad; the Continent was a model of change andliberation. 'In France or Italy, have women confined themselves to domestic life?, ' she asked her readers. 'No!' England was behind the times. 'I long for "independence!, ' she cried. 'I will certainly visit France, it has long been a desire floating in my brain.' Within months of the publication and immediate success of her book, she had embarked on her journey.Mary Berry and Mary Wollstonecraft had much in common. Both were from middle-class backgrounds, but had seen the prospects of family wealth squandered by rogue relatives. At the time of their travels, neither was married. Both had overcome prejudices against female advancement and become published authors. And both would find the experience of foreign travel stimulating and cathartic. It is no accident that the metaphor of travel has long been used to represent the twists and turns, discoveries and drudgery of intellectual and psychological development.Travel and the knowledge collected along the way gave currency to the metaphor of 'the path to enlightenment'. By the end of the eighteenth century, the term was taken much more literally, and directed many women in their quests for improvement to the Continent. Letters and journals recorded their responses to life abroad, and in turn their discoveries about themselves. Travel writing, which included letters written home, presented a rare opportunity for Georgian women to articulate views on the world around them and their responses to it. Partly personal, biographical and intimate, their writings were often also political, descriptive, forthright and polemical. Through travel women of a certain status could fashion themselves into informed, discriminating observers, acute socialcommentators and listened-to cultural critics.Berry and Wollstonecraft were but two of a wide range of women determined to elevate themselves through travel. By the end of the eighteenth century, 'ladies of letters' had begun to settle into their pursuit of a 'life of the mind': continental travel allowed them to carve out niches in the intellectual geography of Enlightenment England. Many women who had the chance to travel were changing the course of common assumptions and showing others how travel could help them arrive at a new position -- personally and socially -- in polite society.A number of 'bluestocking' women, noted for their intellectual accomplishments, also left the droning world of polite drawing-room conversation to exercise their minds, enjoy social independence and cultivate new tastes, and romances, abroad. Travel helped women to develop views on the opportunities and rights to education; it guided those seeking separation from unhappy domestic circumstances; it worked to improve mental and physical health...

    With subjects that both reflect the zeitgeist and contribute to its creation, each exhibi­tion—from 2005’s Chanel, to 2011’s Alexander McQueen: Savage Beauty and 2013’s Punk—creates a provocative and engaging narrative attracting hundreds of thousands of visitors. The show’s opening-night gala, produced in collaboration with Vogue magazine and attended by the likes of Beyoncé, George Clooney, and Hillary Clinton, is regularly referred to as the Party of the Year.Covering the Costume Institute’s history and highlighting exhibitions of the 21st century curated by Harold Koda and Andrew Bolton, this book offers insider access of the first order. Anchored by photo­graphs from the exhibitions themselves in tandem with the Vogue fashion shoots they inspired, it also includes images of exhibited objects and party photos from the galas. Drawn from the extensive Vogue archives, the featured stories showcase the photographs of icons such as Annie Leibovitz, Mario Testino, Steven Meisel, and Craig McDean; the vision of legendary Vogue editors like Grace Coddington and Tonne Goodman; and the knowledge and wit of writers such as Hamish Bowles and Jonathan Van Meter.

    He first revisits the old stories--Hermes in Greece, Eshu in West Africa, Krishna in India, Coyote in North America, among others--and then holds them up against the life and work of more recent creators: Picasso, Duchamp, Ginsberg, John Cage, and Frederick Douglass. Authoritative in its scholarship, loose-limbed in its style, Trickster Makes This World ranks among the great works of modern cultural criticism.

    Pete Fenton is just another well-mannered math student until he meets Jackie Barron, a teenage grifter who introduces him to the carnival underworld -- and lures him with the cons, the double-dealing, and, most of all, the easy money. The memoir of a shy middle-class kid turned first-class huckster, Eyeing the Flash is highly unorthodox, and utterly compelling.

    The habit intrigues the religious and the nonreligious alike, from medieval maidens to contemporary schoolboys, to feminists and other social critics. The first book to explore the symbolism of this attire, The Habit presents a visual gallery of the diverse forms of religious clothing and explains the principles and traditions that inspired them. More than just an eye-opening study of the symbolic significance of starched wimples, dark dresses, and flowing veils, The Habit is an incisive, engaging portrait of the roles nuns have and do play in the Catholic Church and in ministering to the needs of society.From the clothing seen in an eleventh-century monastery to the garb worn by nuns on picket lines during the 1960s, habits have always been designed to convey a specific image or ideal. The habits of the Benedictines and the Dominicans, for example, were specifically created to distinguish women who consecrated their lives to God; other habits reflected the sisters’ desire to blend in among the people they served. The brown Carmelite habit was rarely seen outside the monastery wall, while the Flying Nun turned the white winged cornette of the Daughters of Charity into a universally recognized icon. And when many religious abandoned habits in the 1960s and ’70s, it stirred a debate that continues today.Drawing on archival research and personal interviews with nuns all over the United States, Elizabeth Kuhns examines some of the gender and identity issues behind the controversy and brings to light the paradoxes the habit represents. For some, it epitomizes oppression and obsolescence; for others, it embodies the ultimate beauty and dignity of the vocation.Complete with extraordinary photographs, including images of the nineteenth century nuns’ silk bonnets to the simple gray dresses of the Sisters of Social Service, this evocative narrative explores the timeless symbolism of the habit and traces its evolution as a visual reflection of the changes in society.

    A Less Boring History refreshes your memory and broadens your mind. And, if that’s not enough, it will also make you laugh. A lot.

    Abandoned by the Romans, rebuilt by the Saxons, occupied by the Vikings and reconstructed by the Normans, London would become the largest trade and financial center, dominating the world in later centuries. London has always been a brilliant, vibrant and eclectic place Henry V was given a triumphal procession after his return from Agincourt and the Lord Mayor s river pageant was a medieval annual spectacular. William the Conqueror built the Tower, Thomas Becket was born in Cheapside, Wat Tyler led the peasants in revolt across London Bridge, Chaucer made a living and a name for himself, and a century later his Canterbury Tales was the first book produced on Caxton s new printing press in Westminster.But beneath the color and pageantry lay dirt, discomfort and disease, the daily grind for ordinary folk. Like us, they had family problems, work worries, health concerns and wondered about the weather.

    From the revolutionary bikini to the presidential pantsuits, this book explores 50 fashions through bold paintings and insightful anecdotes that empower readers to make their own fashion statements.The book demonstrates the power of fashion as a political and cultural tool for making change.

    285 illustrations, 85 in full color.

    Marina Amaral uses digital techniques, underpinned by painstaking research, to colourise 200 such images embracing an entire century of world history. The results are revelatory, transforming the monochrome of early photography into the vibrant hues of real life. Statesmen and soldiers, as well as the faces of hundreds of ordinary people, thus appear in dramatically vivid guise. The images are organized in ten chronological chapters. Each image is accompanied by a 200-word caption by best-selling historian Dan Jones, telling the stories behind them. A fusion of amazing pictures and well-chosen words, The Colour of Time offers a unique – and often beautiful – perspective on the past.

    She lived life to the fullest in London, Paris and New York before falling in love with Australia and making it her home. Then she discovered that she had inherited a priceless vintage clothing collection from her American Quaker godmother, Doris Darnell. When the boxes started arriving, they were filled with more than three thousand pieces dating from 1790 to 1995, from Dior and Chanel originals to a dainty pioneer dress. But when she unearthed her godmother’s book of stories, the true value of what she had been given hit home. This wasn’t merely a collection of beautiful things; it was a collection of lives. Women’s lives. Tiny snapshots of our joys and disappointments, our entrances and exits, triumphant and tragic. This is a book for any woman who knows a dress can hold a lifetime of memories.

    Stone demonstrates how the Founding Fathers, deeply influenced by their philosophical forebears, saw traditional Christianity as an impediment to the pursuit of happiness and to the quest for human progress. Acutely aware of the need to separate politics from the divisive forces of religion, the Founding Fathers crafted a constitution that expressed the fundamental values of the Enlightenment.Although the Second Great Awakening later came to define America through the lens of evangelical Christianity, nineteenth-century Americans continued to view sex as a matter of private concern, so much so that sexual expression and information about contraception circulated freely, abortions before “quickening” remained legal, and prosecutions for sodomy were almost nonexistent.The late nineteenth and early twentieth centuries reversed such tolerance, however, as charismatic spiritual leaders and barnstorming politicians rejected the values of our nation’s founders. Spurred on by Anthony Comstock, America’s most feared enforcer of morality, new laws were enacted banning pornography, contraception, and abortion, with Comstock proposing that the word “unclean” be branded on the foreheads of homosexuals. Women increasingly lost control of their bodies, and birth control advocates, like Margaret Sanger, were imprisoned for advocating their beliefs. In this new world, abortions were for the first time relegated to dank and dangerous back rooms.The twentieth century gradually saw the emergence of bitter divisions over issues of sexual “morality” and sexual freedom. Fiercely determined organizations and individuals on both the right and the left wrestled in the domains of politics, religion, public opinion, and the courts to win over the soul of the nation. With its stirring portrayals of Supreme Court justices, Sex and the Constitution reads like a dramatic gazette of the critical cases they decided, ranging from Griswold v. Connecticut (contraception), to Roe v. Wade (abortion), to Obergefell v. Hodges (gay marriage), with Stone providing vivid historical context to the decisions that have come to define who we are as a nation.Now, though, after the 2016 presidential election, we seem to have taken a huge step backward, with the progress of the last half century suddenly imperiled. No one can predict the extent to which constitutional decisions safeguarding our personal freedoms might soon be eroded, but Sex and the Constitution is more vital now than ever before.

    In The Sisters of Henry VIII, Maria Perry brings history alive by examining the lives of these extraordinary women and their influence on Europe in the Tudor Age. Margaret became queen of Scotland at age thirteen; family members arranged beautiful Mary's betrothal to the aging king of France when she was twelve. But both women chose their second husbands for love: Margaret married and divorced twice after Henry's advancing armies slaughtered her first husband and kidnapped her children; Mary risked execution by proposing to the handsome duke of Suffolk. Groundbreaking in both depth and scope, Perry's work rescues two remarkable princesses from the shadows of history and offers a fresh interpretation of a royal family and an era sure to fascinate readers of Alison Weir and Antonia Fraser.

    Barbara Tuchman anatomizes the century, revealing both the great rhythms of history and the grain and texture of domestic life as it was lived.

    One of the most innovative and admired figures in the history of haute couture, Balenciaga was, said Schiaparelli, “the only designer who dares do what he likes.” He was, said Christian Dior,“the master of us all.” But despite his extraordinary impact, Balenciaga was a man hidden from view. Unlike today’s celebrity designers, he saw to it that little was known about him, to the point that some French journalists wondered if he existed at all. Even his most notable and devoted clients—Marlene Dietrich, Barbara Hutton, a clutch of Rothschilds—never met him. But one woman knew Balenciaga very well indeed. The first person he hired when he opened his Paris house (then furnished with only a table and a stool) was Florette Chelot, who became his top vendeuse—as much an adviser as a saleswoman. She witnessed the spectacular success of his first collection, and they worked closely for more than thirty years, until 1968, when Balenciaga abruptly closed his house without telling any of his staff. Youth-oriented fashion was taking over, Paris was in upheaval, and the elder statesman wanted no part of it. In The Master of Us All , Mary Blume tells the remarkable story of the man and his house through the eyes of the woman who knew him best. Intimate and revealing, this is an unprecedented portrait of a designer whose vision transformed an industry but whose story has never been told until now.