National Rites Research Articles

HISTORY AND PROSPECTS OF THE STRUCTURAL-FUNCTIONAL METHOD IN ETHNOLOGY: IMPLEMENTATION IN FAMILY RITUALS, STREET ART AND ACTIVITIES OF LOCAL ARTISTIC COMMUNITIES

The purpose of the article is to establish which structures should be considered the most characteristic and typical for the founders of the structural and functional analysis in ethnology – C. Lévi-Strauss, A. Radcliffe-Brown, E. Leach, V. Turner, V. Propp. The researcher singles out the main structure for each of them and demonstrates its functional capabilities. For Radcliffe-Brown, in the author’s opinion, the structure of the tribe and family relations between its members in one of the areas of Western Australia is fundamental. From the scientific heritage of Lévi-Strauss, the structure of the division into components of the ancient Greek myth about Oedipus stands out. Characteristic for Leach is the structure of “condensation”, in which two interconnected functions give rise to a third one, usually based on symbols and metaphors. A structure characteristic of Turner is a diagram of the spatial symbolism of a certain ritual of one Central African tribe. As an example of Propp’s structuralism, the division of a folk tale according to the functions of the characters is given, where each of the functions has a conventional designation, and as a result, we get the formula of the fairy tale plot. The author concludes that the possibilities of the structural and functional method are far from exhausted. Thanks to the examples presented in the article, it was possible to establish that the method of structural and functional analysis, initiated in the middle of the last century, can be successfully used in the latest research, in particular, the study of Ukrainian national rites of the family cycle, as well as street art and activities of artistic communities.

Tasks, sacrifices and digitized rituals: interpellating the Indian subject through rites of nationalism

This essay advances the concept of ritualized nationalism in order to understand the rise of right wing populism in India. It analyzes Narendra Modi’s strategy of assigning tasks and seeking sacrifices from citizens in the name of nation building to understand how it has helped make nationalism a pervasive phenomenon that is unprecedented in India’s history. The essay utilizes the theory of rituals to claim that the prescribed formats of Modi’s tasks and assignments allow those actions to be distinct and mark the doer as “nationalists” in the digital domain as opposed to those not participating. This has further helped foster and inculcate a nationalistic subject who emerges from the ritual of completing the assigned tasks and publicizing its evidence on social media as an agent who embodies the jingoistic and muscular form of nationalism prevalent in India today. By showing how this process plays out across a series of assigned tasks and sacrifices during Modi’s era, the essay hopes to both add to explanations about the rise of right wing nationalism in India while also showing that each global iteration of populist nationalism has a distinct trajectory and motivation.

The Interplay of Rites and Customs: The Evolution and Regional Propagation of the Religion of Crown Prince Zhaoming

Previous studies on the religion (xinyang 信仰) of Crown Prince Zhaoming 昭明太子, focused on the welcome ceremony of the Nuo deities 傩神 (the deities driving away the plague) and the historical figure of Crown Prince Zhaoming but on the other hand, overlooked the evolution from the folk or heterodox deity Jiulang Shen 九郎神 (Jiulang God) to the state-recognized or orthodox deity Crown Prince Zhaoming and the role of Song-era national policy of conferring titles and inscriptions upon deities in this process. This paper aims to illuminate the following five points: Firstly, the original deity upon which the religion of Crown Prince Zhaoming in Chizhou 池州 is based is Jiulang God, one of many deities in the Nuo religion imbued with rich elements of Wuism (wuxi 巫觋). The religion of Jiulang ascended to its peak during the Tang dynasty (618–907). Secondly, driven by the discourses of scholars, government officials and national rites during the Song dynasty (960–1276), Jiulang was transformed into Crown Prince Zhaoming through the conferment of titles and inscriptions, becoming an orthodox deity. Thirdly, Crown Prince Zhaoming and Jiulang God coexisted for a prolonged period, and this suggests that the rites–customs dichotomy was universally found in folk religions in traditional China. Fourthly, the proliferation of the religion of Crown Prince Zhaoming in western Anhui, Jiangxi, Jiangsu, Zhejiang and other regions of China reveals a mix of factors that led to the widespread and lasting prevalence of the religion. These factors include the deity’s role as a guardian of maritime voyages and merchants; a stable, enduring organizational structure for sacrificial rituals; and the dichotomous coexistence of rites and customs. This article reveals that from the Song Dynasty, the national system of rites permeated and impacted folk religions through official and academic discourses, propelling the latter’s continuing transformation into an orthodox form. Nevertheless, there remained spaces between the national system of rites and folk religions where “rites” and “customs” interacted, integrated and coexisted well. The interplay, fusion and peaceful coexistence between “rites” and “customs” is the normative state of folk religions in traditional society in China, as well as one of the key reasons why many folk religions continue to flourish and play a societal role.

Традиционные обряды народов ханты и манси в профессиональной подготовке будущих учителей изобразительного искусства

The article is devoted to the problems of professional training of future teachers of fine arts. The purpose of the work is to consider the role and significance of the study by students of the Faculty of Arts and Design of traditional religious rites and holidays of the peoples of the Far North, the Khanty and Mansi. The material for the study was the traditional rites of the peoples of the Khanty and Mansi. Based on the method of theoretical analysis, the pedagogical potential of the traditional rites of the Khanty and Mansi peoples was revealed and the pedagogical conditions for the process of professional training of students – future teachers of fine arts were substantiated. The article describes in detail the traditions associated with hunting, fishing; the most common folk holidays associated with the bear, elk, crow day; national rites – wedding, funeral, rite of birth of a child. Comprehension and understanding of the world are reflected in oral folk art, legends, legends, myths, folklore. The future teacher of fine arts needs to know the traditional way of life of the indigenous people of Ugra, so that in his pedagogical work he can convey artistic and creative experience to schoolchildren. In conclusion, a description of the main pedagogical conditions for preparing students – future teachers of fine arts for professional activities, taking into account national traditions and the ethno-cultural specifics of the region, is given.

Reorganization of National Rites in the Early Joseon Dynasty and Family Rituals(家禮)

이 글에서는 조선초기 국가의례 정비에 반영된 『가례』의 면모를 살펴보았다. 조선초기의 예제 정비는 민간에 대해서는 『가례』를 정착시키는 방식으로, 국가의례의 경우에는 오례 체제로 된 국가전례서를 편찬하는 방식으로 수렴되어 이원적으로 이루어졌다. 그러나 양자가 완벽하게 분화된 것은 아니었고, 『가례』는 보다 폭넓게 활용되어 국가의례를 제정하는 데에 있어서도 중요한 근거 자료가 되었다. 즉 국가의례 관련 논의의 장에서 『가례』에 근거한 주장이 받아들여지기도 하였고, 그러한 사항이 『세종실록』 ｢오례｣ 및 『국조오례의』의 의주에 반영되기도 하였다. 또한 『가례』는 국상(國喪) 중 상복제도의 근거가 되었고, ｢가례도(家禮圖)｣는 『세종실록』 ｢오례｣와 『국조오례의』에 포함된 상복도설(喪服圖說)의 바탕이 되었다. 이와 같이 『가례』는 사가(私家)의 영역을 넘어 국가의례의 정비에 있어서도 주요 자료로서 기능하였고, 이는 조선초기에 『가례』를 중요시한 것은 물론 국가의례의 제정에 있어서도 보다 폭넓은 자료를 다양하게 참조함으로써 예의 원칙에 부합하고자 했던 국가적 노력을 보여주는 것이다.

고려시대 별기은(別祈恩)의 성격과 제행(祭行) 형태

This article dealt with the Byeolgieun(別祈恩)’s ritual aspect that was practiced in the whole Goryeo Dynasty. Byeolgieun was a ritual ceremony held by government and royal family in the various Gibokcheo(祈福處；a place for invoking a blessing) such as the palace, temple, mountains, rivers, and shrines etc. As Byeolgieun was the ritual representing the Goryeo Dynasty, which recognized the existence of various divinities, Byeolgieun was performed on the basis of several ideological grounds throughout the Goryeo Dynasty. According to the flow of time, it showed each ideological tone depth progressed and so Byeolgieun’s Buddhistic·Taoistic ceremony shaped in the early, middle Goryeo period, while Shamanistic tendency was stronger in the Late Goryeo period. There seems that the first Byeolgieun recording can be discovered in Byeolryegije(別例祈祭) of SImu 28, Choe Seung Ro(崔承老)’s Sangsomun(上疏文) when King Seongjong(成宗) period. Byeolgieun had already an established interpretation, that is “Eumsa(淫祀)”, means different from ritual processes and rites. But it could figure out that rites aspect regarding to the early Goryeo period Byeolgieun through trying to a new interpretation of exceptional rites such as Byeolryeyeondeunghoe(別例燃燈會)·Teukseolinwanghoe(特設仁王會). Hereafter under the unstable domestic and international conditions, Byeolgieun, which was gradually becoming more formationed and prevailed as national ritual after the establishment of a national organization related to ritual practice, GIeunsaek(祈恩色)·Byeolryegieundogam(別例祈恩都監), then from the word “Byeolgieun” being called to Gieun (contracted form) started to expand, not only in the capital town and palace but conducted ceremony in local area. As entered Yuan(元) intervention period, through the dispatch of those who are in charge the officer, Oesangieunbyoelgam(外山祈恩別監) and Gieunsa(祈恩使), Byeolgieun started to be performed in local Myeongsan(名山；authorized mountains) and temples. Oesanjegosa(外山祭告使), who performed confucianstic Sancheonje(山川祭；rites of authorized mountains and rivers), concurrently served as Oesangieunbyoelgam. When they went to the local Myeongsan for performing rites, they conveyed a decree of amnesty of the king to the local prisoners and they did lots of bad activities by using the high position as national rites officials. These Sancheonje style of Byeolgieun, Oesangieunbyoelgam conducts in the temple of the Myeongsan, can regard as the transition period before type was fixed from Buddhistic·Taoistic ceremony to Shamanistic ceremony in the Late Goryeo period. From the early 13th century, gradually appearing the Mudang(巫堂；shaman)’s ceremony much more prevailed by shamanistic trend since Yuan intervention period. In the Late Goryeo period, Mudangs participated in the politic issues directly or indirectly and using these current situation, Mudangs’ descendants and relatives took the higher status. Therefore Mudangs’ positions were much higher and Byeolgieun was fixed Shamanistic ceremony. Because Mudangs, who charged in GiuJe(祈雨祭；ritual for rain) and several private rituals in and out of the royal family, conducted the national rituals much more than ever, preventing Shamanism theory appeared. And In this circumstance, in order to distinguish “Gieun” in the previous system and separate Shamaniistic ritual formation, “Byeol” was added again then named “Byeolgieun”. Confucian scholars’ intense criticism against Shamanistic Byeolgieun, carried over Joseon, continued. Moreover several Confucian transformation made an attempt, but still remained Shamanistic ceremony.

텍스트의 방언 특성을 고려한 〈신도가(新都歌)〉의 주석과 해석

This study analyzes the explanatory annotations on the text of Sindo-ga (Song of New Capital of Joseon, Korea) made by Jeong Do-jeon 鄭道傳(1342~1398), which was performed at the national rite in the reign of King Jungjong 中宗 to understand its sematic coherence. It is not easy to understand the internal and external context with the help of former annotations because they were based on the usage of written language words. However, this paper argues that the coherence and context of the text and could be explained more clearly if the phrases such as “diwi 디위,” “Danggeum 當今,” and “gyeong 景” are defined respectively as “this time” or “this turn,” “the son of the heaven” or “the Emperor as an incarnation of God,” and “an empty word just used for harmony of sounds”, which takes into consideration the use of oral dialect language. These alternative annotations and the results of the contextual study could be helpful for appreciating the Sindo-ga as well as Akjang 樂章 works, written with dialect words and had been performed at the national rites in the pre-modern times.

Робота з творами на історичну тему в контексті реалізацій ключових компетентностей Нової української школи

The article analyses the curriculum works on the historical theme for 3rd and 4th forms, and system of realization of such competences as awareness and self-expression in the sphere of culture, which is presented in the present pupil’s books on Literary Reading and is defined by the conception of the New Ukrainian school. It has a deep comprehension of its own national identity as a basis of sincere attitude and respect to others’ varied expressions. The concept of national identity and its functions is meaningful. The factors, that assist in formatting the schoolchildren’s national identity, are the elements of national culture, peoples’ language, its historical past, national rites, customs and traditions, traits of the national character. The importance of fiction in the process of formation of national identity is substantiated. It is stressed that systematic work on the marked problem by using fiction on the historical theme is necessary while educational process in the primary school; which was proved by stated monitoring about levels of perception of historical prose and formation of positive features, value grasps. The importance of students ' skills in the analysis of works of art with an emphasis on the semantic potential of the text as a means of influencing the national identity is determined. There are tasks for pupils of the 4th form, which were tested by undergraduates during their research and experimental studying.

음악학 사료로서의 국가전례서 읽기 : 『국조오례의』・『국조오례서례』를 중심으로

음악학 사료로서의 국가전례서 읽기 : 『국조오례의』・『국조오례서례』를 중심으로

Deungga and Jeonsangak of the Joseon Dynasty

본 논문은 기존에 동일한 것으로 간주되어온 등가와 전상악의 정체와 양자 간의 차이점을 밝히는 것을 목표로 하였다. 이를 위해 중국 경서(經書)와 사서(史書)를 통해 등가와 전상악의 연원을 살펴보고, 조선 전기 및 후기 문헌을 통해 조선조 두 악대의 운용에 대해 고찰하였다. 등가는 중국 상고시대 경서로부터 연원을 찾을 수 있으며 본래 노래와 금·슬을 중심으로 편성되었으나 수대 이후로 계단 아래에 포(匏)·죽(竹)을 배치하기 시작하여 현악기와 관악기가 모두 포함되었다. 이러한 등가 제도는 고려조에 유입되었고 조선 초기 심도 있는 논의 과정을 거쳐 궁중의례의 악제로 제정되었다. 반면 전상악은 중국 문헌에서는 찾아볼 수 없는 조선조에 고안된 악대이다. 조선조 제례에 있어 『世宗實錄』 五禮 吉禮의 등가는 상고시대 제도를 본받아 금슬과 가자(歌者)가 중심을 이루며 포죽의 악기는 없었다. 성종대부터는 아부 제례 등가에 포죽이 포함되었고 속부 제례 등가가 마련되어 조선 후기까지 지속되었다. 전상악은 사직·종묘와 같은 국가적 제례보다 격이 낮은 원묘 제례의 당상 악대이며 의례의 격을 높이는 종경 등의 악기가 배제되었고 당악기 위주로 구성되어 속악만을 연주하였다. 조선조 연례에 있어 등가는 『世宗實錄』 五禮 嘉禮에서 처음 확인되는데 길례의 등가에 포죽이 추가된 형태이며 이는 수나라 제도를 참조한 결과이다. 이때 등가는 아악기로만 구성되어 아악을 연주하고, 가자가 악장을 부르며, 일무를 반주하였다. 이러한 등가는 예연에 아악이 사용된 세종·영조·정조 연간에만 설치되었다. 이 외의 시기에는 예연에 전상악이 설치되어 속악을 연주하였다. 조선 전기와 후기 문헌을 종합적으로 살펴본 결과, 아악기가 아닌 속악기로 구성된 점, 일무가 아닌 정재를 반주한 점, 무(舞)의 뒤에 배치되어 등가에 비해 어좌에서 멀리 떨어진 점에서 전상악은 등가와 분명히 구분된다. 이러한 구분은 정조대까지 이어져왔으나, 숙종 이후에는 전상악을 등가라고도 지칭하여서 악대명이 혼용되었다. 비록 숙종 이후 전상악과 등가의 구분이 모호해졌으나, 조선 전기 음악의 집대성이라 여겨지는 『樂學軌範』을 비롯하여 영·정조대에 전상악과 등가를 명확히 구분하고 있으므로 양자를 구분하여 파악해야 조선조 악대 운용에 대한 보다 정확한 설명이 가능할 것이다.This paper aims to clarify the differences between deungga and Jeonsangak, which have been regarded as the same orchestras in the past. To this end, it examined the origin of both deungga and jeonsangak through the Chinese classics and historical documents of Chinese. Also it scrutinized the operation of the two orchestras in Joseon dynasty by investigating historical documents. The first written reference to the deungga appears in the Confucian classics such as Sŏgyŏng and jurye. It mainly consisted of only singer, geum and seul. Since Sui Dynasty, it had started to include of Po and Juk, which were placed below stairs. As a result, deungga had included both wind instruments and string instruments after that period. Deungga was brought into Korean peninsula during the period of Koryŏ dynasty. Deungga was designated as a court orchestra after depth discussions in the early period of Joseon. On the other hand, jeonsangak is a orchestra designed in the Joseon Dynasty which can not be found in the Chinese historical documents. In the ancestral rites of Joseon dynasty, the earliest deungga was modeled on the deungga of the ancients Chinese, and geum, seul, and singer were centered and po and juk was excluded. Since the reign of King Sungjong, deungga of Abujerye had included po and juk, and deungga of Sogbujerye had been established and operated for court rituals until the late period of Joseon. Jeonsangak was a orchestra for Wonmyojerye (Royal’s private ancestral shrine), which was lower in position than national rites such as Chongmyojerye or Sajikjerye. It was excluded of jong and gyeong and mainly consisted of instruments of dangak and played sogak, not aak. When it comes to court banquet music of Joseon dynasty, the early type of deungga was recorded at Sejongsillok Orye Karye. It is a form po and juk added to the deungga of gillye, which was the result of referring to the deungga of Sui Dynasty. Deungga consisted of only instruments of aak, played music of aak, sang akjang by singers, and accompanied ilmu. This deungga was set at the period of only King Sejong, King Yeongjo, and King Jeongjo when aak was used as banquet music. In the banquets of the other period, jeonsangak was set and played sogak. A comprehensive view of the documents during the early and the late period of Joseon, jeonsangak is clearly distinguished from deungga by several facts. First of all, jeonsangak is composed of instruments of sogak, not aak. Secondly, jeonsangak accompanies jeongjae not ilmu. Thirdly, jeonsangak is set up behind of dancers, so it is farther from royal seats than deungga. This distinction has continued until the reign of King Jeongjo, but after King Sukjong’s rule, jeonsangak was also called deungga and the name of the band was mixed. All in all, distinction between jeonsangak and deungga became ambiguous after the reign of Sukjong, but these two orchestras were clearly distinguished by the reign of King Jeongjo. According to Akhakkwebeom, which is the most representative of music treatises published in the early Joseon, euigwe of Yeongjo period and Chungwantonggo, deungga and jeonsangak were clearly distinct. Therefore, it make more explicit understanding about Joseon court orchestras to distinguish deungga from jeonsangak.

Simon Rabinovitch. Jewish Rights, National Rites: Nationalism and Autonomy in Late Imperial and Revolutionary Russia.

Simon Rabinovitch. Jewish Rights, National Rites: Nationalism and Autonomy in Late Imperial and Revolutionary Russia.

Jewish Rights, National Rites: Nationalism and Autonomy in Late Imperial and Revolutionary Russia. By Simon Rabinovitch . Stanford, CA: Stanford University Press, 2014. xiv, 374 pp. Notes. Index. Illustrations. Photographs. Maps. $65.00, hard bound.

Jewish Rights, National Rites: Nationalism and Autonomy in Late Imperial and Revolutionary Russia. By Simon Rabinovitch . Stanford, CA: Stanford University Press, 2014. xiv, 374 pp. Notes. Index. Illustrations. Photographs. Maps. $65.00, hard bound. - Volume 76 Issue 1

Jewish Rights, National Rites: Nationalism and Autonomy in Late Imperial Russia, by Simon Rabinovitch

Jewish Rights, National Rites: Nationalism and Autonomy in Late Imperial Russia, by Simon Rabinovitch. Stanford, Stanford University Press, 2014. xiii, 374 pp. $65.00 US (cloth). This engaging book sheds new light on the origins of Jewish nationalism and party politics in late imperial Russia. Much like the neighbouring Poles, Finns, Ukrainians, and other groups who began to define themselves as nations in the late nineteenth century, Jews in the Russian Empire formed a huge variety of political and cultural movements, all with a goal to revoke discriminatory legislation against Jews and to secure civil and national rights. Both the socialist and Zionist movements realized their goals to an extent in 1917 and 1948, respectively, and have received much scholarly attention for that reason. Simon Rabinovitch's focus here is among the lesser known, but arguably most influential, of Jewish national ideologies of this period: Autonomism, or Diaspora Nationalism--a movement built from the idea that despite their status as a non-territorial nation, Jews were entitled to rights of national within a modem constitutional framework. The book begins with a discussion of the origins of autonomist ideology, a brainchild of the prolific and brilliant Russian-Jewish historian Simon Dubnov (1860-1941). Later chapters chronicle the influence of autonomist ideas on the rise of Jewish party politics during Russia's 1905 Revolution; Dubnov's formation in St. Petersburg of an autonomist political party (the Jewish People's Party, or Folkspartey); and his leadership of the party from 1907 to its demise, shortly after the 1917 Revolution. This study's novelty is its detailed reconstruction of Dubnov's ideas and their impact on Jewish national politics during the decade that preceded the collapse of Russia's autocracy. While Dubnov's writings as a nationalist historian are well known, Rabinovitch reveals here how Dubnov moved from the realm of ideas to that of practical politics. The main argument of the book is that Dubnov's influence extended far beyond that of his own party, which remained relatively small and never gained widespread support on the Jewish street; rather, his doctrine of autonomism offered a common language of national rights and autonomy (p. 118) that most of Russia's Jewish political parties, including socialist, Zionist, and liberal variants, adopted as part of their respective platforms. A first chapter explains Dubnov's belief, expounded in a series of political treatises between 1897 and 1907, that national rights constituted at once a defense against (what he regarded as) the pernicious effects of assimilation, and a positive means to preserve Jews as a distinct spiritual and cultural nation (his terms) of people with full civil equality. …

Jewish rights, national rites: nationalism and autonomy in late imperial and revolutionary Russia

In its full-color poster for elections to the All-Russian Jewish Congress in 1917, the Jewish People's Party depicted a variety of Jews in seeking to enlist the support of the broadest possible segment of Russia's Jewish population. It forsook neither traditional religious and economic life like the Jewish socialist parties, nor life in Europe like the Zionists. It embraced Hebrew, Yiddish, and Russian as fulfilling different roles in Jewish life. It sought the democratization of Jewish communal self-government and the creation of new Russian Jewish national-cultural and governmental institutions. Most importantly, the self-named folkists believed that Jewish national aspirations could be fulfilled through Jewish autonomy in Russia and Eastern Europe more broadly. Ideologically and organizationally, this party's leadership would profoundly influence the course of Russian Jewish politics.Jewish Rights, National Rights provides a completely new interpretation of the origins of Jewish nationalism in Russia. It argues that Jewish nationalism, and Jewish politics generally, developed in a changing legal environment where the idea that nations had rights was beginning to take hold, and centered on the demand for Jewish autonomy in Eastern Europe. Drawing on numerous archives and libraries in the United States, Russia, Ukraine, and Israel, Simon Rabinovitch carefully reconstructs the political movement for Jewish autonomy, its personalities, institutions, and cultural projects. He explains how Jewish autonomy was realized following the February Revolution of 1917, and for the first time assesses voting patterns in November 1917 to determine the extent of public support for Jewish nationalism at the height of the Russian revolutionary period.

Jewish Rights, National Rites: Nationalism and Autonomy in Late Imperial and Revolutionary Russia by Simon Rabinovitch (review)

Jewish Rights, National Rites: Nationalism and Autonomy in Late Imperial and Revolutionary Russia by Simon Rabinovitch (review)

National rites of mourning under Japan's Ritsuryo State : A comparison with the Tang Dynasty

National rites of mourning under Japan's Ritsuryo State : A comparison with the Tang Dynasty

From national rites to privatised rights - sport since 1999

From national rites to privatised rights - sport since 1999

Trauma and transformation: the political progress of John Bunyan

Vera Camden (ed.), Trauma and Transformation: The Political Progress of John Bunyan, Stanford, Ca., Stanford University Press, 2008, pp. xiii + 185, hb. $55.00, ISBN: 978-0-8047-5785-0.Twenty years ago, around the tercentenary of John Bunyan's death, two books - N. H. Keeble's landmark critical anthology and Christopher Hill's biographical study - heralded a renaissance of scholarly interest in the tinker-author. This attention has matured in myriad ways since 1988, with significant recent scholarship - Isabel Hofmeyr's 'transnational history' of The Pilgrim's Progress, and the essays collected by W. R. Owens and Stuart Sim on the theme of Reception, Appropriation, Recollection - evincing unprecedented historical, methodological, and theoretical sophistication. Vera Camden's new anthology sets tough new standards for Bunyan scholarship in particular, and for intellectual collaboration in general. Both individually and collectively, the contributions to Trauma and Transformation reveal a network of cultural 'fault lines' that run far beyond the nonconformist frameworks that remain a staple of Bunyan studies. They initiate a timely reassessment of Bunyan's career and its place within early-modern literary history.Trauma and Transformation originates in unique circumstances. Most of the essays began life as papers delivered to a 2001 conference of the International John Bunyan Society, held in the United States just weeks after the 9/11 bombings. This grim coincidence could have encouraged a sentimental slant. In Camden's organisational and editorial hands, it lends poignancy and heightened cultural relevance to the theme of religious difference and, indeed, to the spirit of collective intellectual endeavour: 'it seems uncanny', Camden writes in her introduction, 'how our ongoing crisis appears to have been adumbrated in the cultural cataclysms of Bunyan's England'.The volume is anchored in the premise that the decapitation of Charles I caused a fundamental rupture in the national sensibility. It is also predicated on a chronological coincidence which, again, is much more than an easy motif. Camden notes that the milestones defining Bunyan's adulthood - his coming of age, and his death - fell respectively within the years of two national rites of passage: the regicide of 1649, and the Glorious Revolution of 1688. This neat observation leads to a more subtle and pressing one: followers, readers, and researchers of Bunyan have focused almost exclusively on the Restoration phase of his career (1660-85). These dates bound not only the bulk of Bunyan's literary career, but also the defining period of nonconformity - the time of the 'great persecution'. Imprisoned at the Restoration for refusing to go through the motions of Anglican cooperation, Bunyan has inevitably been contained, to broader and narrower degrees, within the framework of dissent. These essays point out, cumulatively, some obvious facts that have not been stated before: that Bunyan lived through violent constitutional upheaval long before, and a few years after, the Restoration; that the personal and the political are seldom differentiated into black and white; and that Bunyan's silence over overtly political events does not mean he was not affected by them. Probing between the lines of Bunyan's writings, and of his documented biography, they open up significant new perspectives which suggest that the strict-nonconformist Bunyan of popular and scholarly familiarity is known partially and reductively.Following Camden's lucid introduction, Peter L. Rudnytsky controversially identifies T. S. Eliot's theory of 'dissociation of sensibility' as 'the single most seminal contribution to English literary history of the twentieth century'. He argues for the psychoanalytic notion of a 'primal crime' - the transgression, or fall, or 'epistemological rupture' caused, he states, by the decapitation of Charles I; the consequence of this fissure is a traumatised self-consciousness which suffuses the works of authors such as Milton and Marvell. …

Celebrating the Fourth: Independence Day and the Rites of Nationalism in the Early Republic (review)

Book Reviews 147 Public Memory," Quarterly Journal of Speech 81 (1995): 237-65; and Greg Dickinson, "Memories for Sale: Nostalgia and the Construction of Identity in Old Pasadena," Quarterly Journal of Speech 83 (1997): 1-27; Bryan Hubbard and Marouf Hasian, "Atomic Memories of the Enola Gay. Strategies of Remembrance at the National Air and Space Museum," Rhetoric & Public Affairs 1 (1998): 36385 ; Bryan C. Taylor, "Bodies of August: Photographic Realism and Controversy at the National Air and Space Museum," Rhetoric and Public Affairs 1 (1998): 331-61; and Barbie Zelizer, "Reading the Past Against the Grain: The Shape of Memory Studies," Critical Studies in Mass Communication 12 (1995): 214-39. Celebrating the Fourth: Independence Day and the Rites of Nationalism in the Early Republic. By Len Travers. Amherst: University of Massachusetts Press, 1997; pp. χ + 278. $29.95. On Independence Day 1997, several enthusiastic residents of a small New Hampshire town engaged in a boisterous celebration of the national holiday by ringing the local church bells at midnight. The local police called them drunk and disorderly, and arrested them for disturbing the peace. The residents claimed they were merely continuing a long tradition of commemorating national independence , and were entitled to celebrate the Fourth with exuberance. No doubt there were many other residents of that town who felt the way Leverett Saltonstall did about the celebration of Independence Day 1816 in Boston: "Why did they not stop jingling the bells on Saty?" he asked. "I could never see the necessity of disturbing all sober people to celebrate the independence of the nation" (202). What we learn from Len Travers's book is that such conflicts over the meaning of the holiday, and the forms of its celebration, have existed since the earliest efforts to commemorate the Fourth of July. Travers undertakes a study of how Americans in three cities—Boston, Philadelphia, and Charleston—marked the Fourth of July, from 1777 to the American Jubilee of 1826. He concludes that while initially, "the observance of Independence Day had to a significant degree succeeded in fostering national consciousness" and in "extending the 'community of allegiance' beyond state and regional boundaries," political tensions in later decades ensured that "the Fourth of July became instead a vigorous patriotic festival, in which Federalists and Republicans interpreted and reinterpreted America's past and tried to shape its future." Celebrating the Fourth, then, is about how "Americans quickly learned the power of Independence Day to communicate and to shape public opinion" (22627 ). Travers aims "not simply to trace the history of a holiday, but to understand the role of Independence Day in the formation and communication of national identity and national consciousness in the early republic" (4). In undertaking this study, the author draws mostly upon newspaper accounts of official holiday proceedings, and is especially sensitive to the ritual elements of commemoration and celebration. 148 Rhetoric & Public Affairs In the course of his study Travers examines how celebrations of the Fourth of July intersect with a range of social and political circumstances. The book is arranged chronologically, and covers successive periods of political uncertainty, confidence, dispute, and reconciliation. With each chapter, Travers investigates how the changing political context shapes the celebration of Independence Day, and how the holiday itself is exploited to fashion political statements fit to address disputes and anxieties of the moment. In the course of his study, Travers reviews the intersection of Fourth of July celebrations with issues such as slavery, working class politics, and the emancipation of women. Mostly, however, the book is about how the variety of Independence Day celebrations contributed to the maintenance of a national mythology, a fiction of national unity, and the construction of a national identity. In this sense, then, the book is a study in early ritual expressions of American nationalism. For scholars in rhetoric and public affairs, the book will be valuable for the detail it provides about the varieties of commemorative experience in the early republic. The author reviews a range of epideictic expression from the study of the traditional Fourth of July oration, to the analysis of the political dimensions of parade organization , to an entertaining look at the creative activity of toast drinking...

Day of Jubilee: The Great Age of Public Celebrations in New York, 1788- 1909.

Journal Article Day of Jubilee: The Great Age of Public Celebrations in New York 1788–1909. By Brooks McNamara. New Brunswick: Rutgers University Press, 1997. xxii, 209 pp. and Celebrating the Fourth: Independence Day and the Rites of Nationalism in the Early Republic. By Len Travers. Amherst: University of Massachusetts Press, 1997. x, 278 pp. Get access Frank Cogliano Frank Cogliano University of Edinburgh, Edinburgh, Scotland Search for other works by this author on: Oxford Academic Google Scholar Journal of American History, Volume 85, Issue 3, December 1998, Pages 1058–1060, https://doi.org/10.2307/2567246 Published: 01 December 1998