Sandy calder (33 resultados)

Card Wrappers. Condición: Fair. 88pp. Text-block foxed at head & fore edges with a few light spots at head of prelims otherwise clean within. Covers foxed at spine, head & fore edges. Peter & Sian Bailey; Peter Wilson; Cathy Wade (ilustrador).

hardcover. Condición: Very Good.

Hardcover. Condición: As New. Estado de la sobrecubierta: No Dust Jacket As Issued. Text clean and tight; no dust jacket; Studies in Modern British Religious History; 9.13 X 6.57 X 1.11 inches; 288 pages.

Condición: new.

Condición: New.

HRD. Condición: New. New Book. Shipped from UK. Established seller since 2000.

Condición: As New. Unread book in perfect condition.

Condición: New.

Hardcover. Condición: New. Brand new book, sourced directly from publisher. Dispatch time is 3-4 days from our warehouse. Book will be sent in robust, secure packaging to ensure it reaches you securely.

HRD. Condición: New. New Book. Shipped from UK. Established seller since 2000.

Condición: New. The Primitive Methodist Connexion's mature social character may have been working-class, but this did not reflect its social origins. Num Pages: 320 pages, 10 black & white illustrations. BIC Classification: 1DBK; 3JH; HRCC2; HRCC95. Category: (P) Professional & Vocational. Dimension: 164 x 241 x 27. Weight in Grams: 738. . 2016. Hardcover. . . . . …

Hardback. Condición: New. The Primitive Methodist Connexion's mature social character may have been working-class, but this did not reflect its social origins.This book shows that while the Primitive Methodist Connexion's mature social character was working-class, this did not reflect its social origins. It was never the church of the working class, the great majority of whose churchgoers went elsewhere: rather it was the church whose commitment to its emotional witness was increasingly incompatible with middle-class pretensions. Sandy Calder shows that the Primitive Methodist Connexion was a religious movementled by a fairly prosperous elite of middle-class preachers and lay officials appealing to a respectable working-class constituency. This reality has been obscured by the movement's self-image as a persecuted community of humble Christians, an image crafted by Hugh Bourne, and accepted by later historians, whether Methodists with a denominational agenda to promote or scholars in search of working-class radicals. Primitive Methodists exaggerated their hardships and deliberately under-played their social status and financial success. Primitive Methodism in the later nineteenth and early twentieth centuries became the victim of its own founding mythology, because the legend of a community of persecuted outcasts, concealing its actual respectability, deterred potential recruits. SANDY CALDER graduated with a PhD in Religious Studies from the Open University and has previously worked in the private sector.…

Hardcover. Condición: new. Hardcover. The Primitive Methodist Connexion's mature social character may have been working-class, but this did not reflect its social origins.This book shows that while the Primitive Methodist Connexion's mature social character was working-class, this did not reflect its social origins. It was never the church of the working class, the great majority of whose churchgoers went elsewhere: rather it was the church whose commitment to its emotional witness was increasingly incompatible with middle-class pretensions. Sandy Calder shows that the Primitive Methodist Connexion was a religious movementled by a fairly prosperous elite of middle-class preachers and lay officials appealing to a respectable working-class constituency. This reality has been obscured by the movement's self-image as a persecuted community of humble Christians, an image crafted by Hugh Bourne, and accepted by later historians, whether Methodists with a denominational agenda to promote or scholars in search of working-class radicals. Primitive Methodists exaggerated their hardships and deliberately under-played their social status and financial success. Primitive Methodism in the later nineteenth and early twentieth centuries became the victim of its own founding mythology, because the legend of a community of persecuted outcasts, concealing its actual respectability, deterred potential recruits.SANDY CALDER graduated with a PhD in Religious Studies from the Open University and has previously worked in the private sector. The Primitive Methodist Connexion's mature social character may have been working-class, but this did not reflect its social origins. Shipping may be from multiple locations in the US or from the UK, depending on stock availability.…

Hardback. Condición: New. The Primitive Methodist Connexion's mature social character may have been working-class, but this did not reflect its social origins.This book shows that while the Primitive Methodist Connexion's mature social character was working-class, this did not reflect its social origins. It was never the church of the working class, the great majority of whose churchgoers went elsewhere: rather it was the church whose commitment to its emotional witness was increasingly incompatible with middle-class pretensions. Sandy Calder shows that the Primitive Methodist Connexion was a religious movementled by a fairly prosperous elite of middle-class preachers and lay officials appealing to a respectable working-class constituency. This reality has been obscured by the movement's self-image as a persecuted community of humble Christians, an image crafted by Hugh Bourne, and accepted by later historians, whether Methodists with a denominational agenda to promote or scholars in search of working-class radicals. Primitive Methodists exaggerated their hardships and deliberately under-played their social status and financial success. Primitive Methodism in the later nineteenth and early twentieth centuries became the victim of its own founding mythology, because the legend of a community of persecuted outcasts, concealing its actual respectability, deterred potential recruits. SANDY CALDER graduated with a PhD in Religious Studies from the Open University and has previously worked in the private sector.…

Hardback. Condición: New. New copy - Usually dispatched within 4 working days.

Condición: New. In English.

Condición: New. The Primitive Methodist Connexion's mature social character may have been working-class, but this did not reflect its social origins. Num Pages: 320 pages, 10 black & white illustrations. BIC Classification: 1DBK; 3JH; HRCC2; HRCC95. Category: (P) Professional & Vocational. Dimension: 164 x 241 x 27. Weight in Grams: 738. . 2016. Hardcover. . . . . Books ship from the US and Ireland. …

Condición: As New. Unread book in perfect condition.

Hardback. Condición: New. The Primitive Methodist Connexion's mature social character may have been working-class, but this did not reflect its social origins.This book shows that while the Primitive Methodist Connexion's mature social character was working-class, this did not reflect its social origins. It was never the church of the working class, the great majority of whose churchgoers went elsewhere: rather it was the church whose commitment to its emotional witness was increasingly incompatible with middle-class pretensions. Sandy Calder shows that the Primitive Methodist Connexion was a religious movementled by a fairly prosperous elite of middle-class preachers and lay officials appealing to a respectable working-class constituency. This reality has been obscured by the movement's self-image as a persecuted community of humble Christians, an image crafted by Hugh Bourne, and accepted by later historians, whether Methodists with a denominational agenda to promote or scholars in search of working-class radicals. Primitive Methodists exaggerated their hardships and deliberately under-played their social status and financial success. Primitive Methodism in the later nineteenth and early twentieth centuries became the victim of its own founding mythology, because the legend of a community of persecuted outcasts, concealing its actual respectability, deterred potential recruits. SANDY CALDER graduated with a PhD in Religious Studies from the Open University and has previously worked in the private sector.…

Hardback. Condición: New. The Primitive Methodist Connexion's mature social character may have been working-class, but this did not reflect its social origins.This book shows that while the Primitive Methodist Connexion's mature social character was working-class, this did not reflect its social origins. It was never the church of the working class, the great majority of whose churchgoers went elsewhere: rather it was the church whose commitment to its emotional witness was increasingly incompatible with middle-class pretensions. Sandy Calder shows that the Primitive Methodist Connexion was a religious movementled by a fairly prosperous elite of middle-class preachers and lay officials appealing to a respectable working-class constituency. This reality has been obscured by the movement's self-image as a persecuted community of humble Christians, an image crafted by Hugh Bourne, and accepted by later historians, whether Methodists with a denominational agenda to promote or scholars in search of working-class radicals. Primitive Methodists exaggerated their hardships and deliberately under-played their social status and financial success. Primitive Methodism in the later nineteenth and early twentieth centuries became the victim of its own founding mythology, because the legend of a community of persecuted outcasts, concealing its actual respectability, deterred potential recruits. SANDY CALDER graduated with a PhD in Religious Studies from the Open University and has previously worked in the private sector.…

Hardcover. Condición: Brand New. 288 pages. 9.25x6.25x1.00 inches. In Stock.

Hardcover. Condición: new. Hardcover. The Primitive Methodist Connexion's mature social character may have been working-class, but this did not reflect its social origins.This book shows that while the Primitive Methodist Connexion's mature social character was working-class, this did not reflect its social origins. It was never the church of the working class, the great majority of whose churchgoers went elsewhere: rather it was the church whose commitment to its emotional witness was increasingly incompatible with middle-class pretensions. Sandy Calder shows that the Primitive Methodist Connexion was a religious movementled by a fairly prosperous elite of middle-class preachers and lay officials appealing to a respectable working-class constituency. This reality has been obscured by the movement's self-image as a persecuted community of humble Christians, an image crafted by Hugh Bourne, and accepted by later historians, whether Methodists with a denominational agenda to promote or scholars in search of working-class radicals. Primitive Methodists exaggerated their hardships and deliberately under-played their social status and financial success. Primitive Methodism in the later nineteenth and early twentieth centuries became the victim of its own founding mythology, because the legend of a community of persecuted outcasts, concealing its actual respectability, deterred potential recruits.SANDY CALDER graduated with a PhD in Religious Studies from the Open University and has previously worked in the private sector. The Primitive Methodist Connexion's mature social character may have been working-class, but this did not reflect its social origins. Shipping may be from our Sydney, NSW warehouse or from our UK or US warehouse, depending on stock availability.…

48 + pp.; 27.9 x 21.5 cm.; staple bound; black-and-white; edition size unknown; unsigned and unnumbered; offset-printed; August-September 1975 issue of Journal, edited by Peter Clothier. Contents include: "Editorial Comment," by Peter Clothier; "'We the People,' a Proposal," by Joyce Shaw; "Thoughts Toward Two Art Pieces," by David MacDermott; "Up from the Hole," by Tom Edwards; "Cast Aspersions," by Tim Spain; "Libra Piece," by David Antin; "Of What Use Are They: Women in Industry," by Barbara T. Smith; "Poem, for Shirley and Wallace," by Michael McClure; "Influencing Events #4/Putting Surface," by John White; "Alexis Smith: Object-Language Collages," by Sandy Ballatore; "Excerpts from Nine Fantasy Projections," by Diane Calder Belsley; "Postcards," by Norman Lock; "Untitled," by Rachel Rosenthal; "Poem," by Stephanie Jackson; "'Redder, Bluer, Yellower,'" by Vincent Robbins; "Autobiography/History," by Fred Lonidier; "Poems," by Edie Danieli; "Robuses," by Richard Turner; "Performance Notes: Marlin Line, Part 2," by Claudia Chapline; "McTowersmaid: Food Novel 2," by Martha Rosler; "Schemata for Construction of a Solar System," by B.J. Goldberg; "Write: Rite," by S. Weisser; "Pages from Three Books," by Bruce Fier; "Two Poems," by Morrie Warshawski; "Untitled," by Paul Dillon; "Transcription of a Story.," by Joe Potts; "John White: a Review," by Pat Trimble "Catalog: Subject/Object Show." Cover by Joyce Shaw. Very Good. Rubbing of covers and cover edges. 3.5 cm. dog-ear to bottom left corner of verso and 2.3 cm. of creasing to top right corner of recto. Contents clean and unmarked.…

Pas de couverture. Condición: Très bon. Edition originale. CALDER Alexander "Sandy" (1898-1976), Paris 7 mai 1974, à "Nancy". 1 page In-4. Amusante lettre du célèbre artiste au sujet d'une requête pour Miro, avant son exposition au Grand Palais de Paris du 17 mai 1974. Calder aurait égaré la lettre qu'il adressait à Miro, son ami de longue date, au sujet de ce qu'il aimerait faire au Grand Palais durant son exposition. Ayant peur de froisser Miro, il demande à Nancy de contacter le marchand d'art Daniel Lelong, de la célèbre galerie Maeght, afin de le briefer et de suggérer subrepticement à Miro la requête de Calder. Il invite enfin Nancy au café Saint-Claude, proche de l'hôtel Madison où il logera. "Dear Nancy, I have mislaid your letter with the request to Miro - but the point is - he will have a show in the Grand Palais, opening 17 mai, and he will be there. (I think you said you were coming to Paris about that time). Much stronger than I with Miro is Daniel Lelong Galerie Maeght 13 rue de Téhéran Paris 8. It's my galerie too. If you would write Daniel and tell him what I do for you, and ask him to propose what you would like from Miro to do. Daniel is extremely nice, and he can suggest to Miro - what I might miss. We will be in Paris the 15 May, and at the Hotel Madison. You might come to breakfast at the Café St. Claude (next door) - but ring us first. Ciao ! Sandy" Traduction : "Chère Nancy, j'ai égaré votre lettre avec la demande à Miro - mais le fait est qu'il aura une exposition au Grand Palais, qui ouvrira le 17 mai, et qu'il sera là. (Je crois que vous avez dit que vous veniez à Paris à peu près à cette date). Daniel Lelong Galerie Maeght 13 rue de Téhéran Paris 8 est beaucoup plus fort que moi avec Miro. C'est aussi ma galerie. Si vous voulez bien écrire à Daniel et lui dire ce que je fais pour vous, et lui demander de vous proposer ce que vous aimeriez que Miro fasse. Daniel est extrêmement sympathique, et il peut suggérer à Miro ce qui pourrait me manquer. Nous serons à Paris le 15 mai, à l'hôtel Madison. Vous pouvez venir prendre le petit déjeuner au Café St. Claude (à côté) - mais appelez-nous d'abord. Ciao ! Sandy". Signé par l'auteur.…

Paris, Éditions Maeght, Février 1966 N°156, in-folio, en feuilles, 32 pages dont les couvertures lithographiées, partiellement paginé. Derrière le Miroir est une revue artistique et littéraire qui réunissait essentiellement, des articles et des lithographies originales, pour la plupart en couleurs, des artistes qui travaillent principalement avec la galerie Maeght. Aimé Maeght est à l'initiative de cette revue qui fut conçue presque au même moment que l'ouverture de sa galerie parisienne (octobre 1945). En parallèle de l'exposition "13 Totems et 27 gouaches" en hommage à Alexander Calder, à la galerie Maeght, est paru le numéro de D.L.M. qui servait à la fois de support publicitaire et de catalogue. Poème de Jacques Prévert "Oiseleur du Fer", textes de Schapiro, Guppy et Calder, illustré de 3 planches double, dont celle de couverture. Livre. . Illustrateur : CALDER (Alexander, dit Sandy). (ilustrador). …

Sérigraphie avec timbre premier jour oblitéré du cachet Administration Postale des Nations Unies, Genève 12-3-76. Sérigraphie réalisée par Calder pour célébrer le 30ème anniversaire des Nations Unies (cachet au verso). Tirage limité à 1.500 exemplaires. Sous son enveloppe d'origine. Oeuvre originale. . Illustrateur : CALDER (Alexander, dit Sandy). (ilustrador).…

Condición: New. Print on Demand pp. 288.

Condición: New. Print on Demand pp. 288.

Condición: New. PRINT ON DEMAND pp. 288.

Hardcover. Condición: Brand New. 288 pages. 9.25x6.25x1.00 inches. In Stock. This item is printed on demand.