Parish Magazine Research Articles

From Zines of Peer Reviewed Journals: Cataloging Contemporary Pagan Resources

ABSTRACT Thinking of Pagan and Wiccan serials as grey literature does not come to mind at first. This is due to the evolution of the grey literature concept from when it first appeared. During the Third International Conference on Grey Literature in 1997, the concept underwent its first major definition change to include the production and distributed aspect of the literature. Three years later, the definition was further expanded to those issued from entities whose primary function is something other than publishing. 1 These changes allowed the folding of any non-commercial publication. Many early Pagan and Wiccan publications were created in a home office and then Xeroxed before being mailed, or they used a local jobber to print them. Subscriptions were available for those issued in the latter half of twentieth century. Acquisition of a small number of current occult publications is still via subscription; however, many have changed to a first come first served scenario. For example, issue seven (February 2020) of Fiddler’s Green Peculiar Parish Magazine was launched as a Kickstarter. Many others are announced on Facebook or email mailing lists with links to the official site to grab your copy while they last. Some are only available to members associated with the group and a smaller segment of these are limited to those studying the faith. How these publications originate and may be distributed places them solidly in the grey literature arena. In 2016, Valdosta State University acquired a large Pagan Archive made up of published and unpublished material. Cataloging of these resources has been a challenge. Authors may use pseudonyms and issues of periodicals may lack both enumeration and chronology. Knowledge of contemporary Neopaganism seems almost a necessity to adequately describe these resources. Research on associated people and groups is certainly needed. But there are other issues as well: name authorities and subject headings. A significant percentage of producers of Neopagan periodicals lack authority records. Prominent authors have name headings, but the groups they are associated with do not. Covens or stand-alone groups also lack name authorities. Occasionally, when an authority does exist for an entity, the creator of the authority record misinterpreted the verbiage on the publication, creating relationship errors to other organizations. On a positive side, Resource Description and Access (RDA) brings possibilities of linking names to the groups they are associated with. One of the most frustrating cataloging tasks is in the adding of Library of Congress Subject Headings (LCSH) and Library of Congress Genre/Form Terms (LCGFT). From the beginning, no Wiccan sect had been established in LCSH, even with cataloged resources in OCLC specifically on these sects. Many of the common subjects lacked appropriate subject headings. Past practice for non-SACO (Subject Authority Cooperative) libraries was just to add the broadest subject of Occultism, Paganism, or Wicca when a more specific subject heading would be beneficial to patrons. Libraries and archives in the last decade have experienced an influx of contemporary Pagan and Wiccan collections coming to them as religious leaders have begun building collections to preserve their legacy. This article will provide helpful insight on how to describe serial resources and clarify what publications show, as well as introduce some of the new MARC fields. The discussion of RDA and new MARC fields used to catalog Neopagan resources can also be applied to all serials regardless of subject.

Căminul cultural „Regele Carol al II-lea“ din Grăjdana, Județul Buzău (1934-1940)

Căminul cultural „Regele Carol al II-lea“ din Grăjdana, Județul Buzău (1934-1940)

Subscribing to Faith? The Anglican Parish Magazine 1859–1929, by Jane Platt

Subscribing to Faith? The Anglican Parish Magazine 1859–1929, by Jane Platt

Subscribing to Faith? The Anglican Parish Magazine 1859–1929 by Jane Platt

Subscribing to Faith? The Anglican Parish Magazine 1859–1929 by Jane Platt

Jane Platt . Subscribing to Faith? The Anglican Parish Magazine, 1859–1929. Histories of the Sacred and Secular, 1700–2000. Houndmills: Palgrave Macmillan, 2015. Pp. 278. $90.00 (cloth).

Jane Platt . Subscribing to Faith? The Anglican Parish Magazine, 1859–1929. Histories of the Sacred and Secular, 1700–2000. Houndmills: Palgrave Macmillan, 2015. Pp. 278. $90.00 (cloth). - Volume 56 Issue 1

The Listener Historical Archive 1929–1991.

<i>The Listener Historical Archive 1929–1991.</i>

Rubbish or riches? Buying from church jumble sales in late‐Victorian England

PurposeThe purpose of this paper is to determine the merchandise offered and bought at late‐nineteenth‐century English jumble sales, to understand the place of jumble sales and used goods in the domestic budgets of the poors, and to investigate the reasons for purchasing from jumble sales rather than other second‐hand goods outlets.Design/methodology/approachThe paper analyses Anglican Parish Magazines and social surveys, in late‐Victorian England, focusing on two commodities: clothing and carpets.FindingsJumble sales were organised by the middle and upper classes for the poor, into whose multiple provisioning strategies they were rapidly integrated, although admission fees excluded the poorest. The sales supplied both necessary and non‐essential items and were eagerly attended, but there is no evidence that they were preferred to other second‐hand outlets or that the goods on offer were cheaper or better quality. Although a site of class interaction, jumble sales also served to maintain class separation.Research limitations/implicationsThe geographical spread of this paper omits the most southern, northern and western counties. Further work is also needed to determine more precisely the quality and cost of jumble‐sale merchandise, the age and gender of the customers, and differences between urban and rural sales.Originality/valueThrough interrogation of an underused source, parish magazines, the paper redresses the scholarly neglect of a significant and enduring sector of the used goods market. The paper is of value to historians of marketing, philanthropy, consumption, dress, and the English working classes.

Parish Pond to Lake Nyasa: Parish Magazines and Senses of Community

What can historians of 'community' learn from 150 years of parish magazines? This article examines these magazines (between 1860 and 2010, largely for England), and considers them as a source for historical community studies. These 150 years are often conceived as seeing the decline of the parish, yet Anglican parish magazines expanded remarkably over this time. They raise important themes in family and community history. They conveyed key ideas of what the parish community was, often in juxtaposition to rival views. They used revealing terminology about community, a language that was socially and religiously motivated, enhancing of literacy, and contentious to some interests. They extolled local pride, and had particular views about the church and local leadership. National and neighbourhood events were reported in ways that shed light on their prioritisation locally. Yet these publications were not only parochial. They were remarkable for their out-reach ambitions and potential: they embodied a 'globalised parochialism' and sense of mission that had great impact within and beyond the Empire. Parish magazines were enormously influential and were emulated globally, both in publication style and as a model for how 'community' and Anglican networks should work. This article addresses their parochial-to-global significance for family and community history.

Dying the Good Death: Wake and Funeral Customs in County Tyrone

One Saturday morning, about three months after settling into Ballymongan townland, I woke a bit late and groggy from a music session in Eugene O'Donnell's kitchen the night before. I wandered outside to appreciate some rare sunshine and was greeted with a flat tire. Resigned, I crouched down to try replacing it without the benefit of proper tools and soon saw my neighbor Danny Gallen coming to greet me. I assumed that he was coming to offer me a hand. "Did you hear about John?" he asked without inflection. "John Mongan? He's in the hospital, right?" "He's dead." "Jesus." I fell back from my crouch to land on the ground with a thud. "I wasn't prepared for that . . . I really wasn't. . . ." "No, none of us were." For a moment, Danny simply had nothing more to say. He then glanced over the car and led me back to one of his outbuildings to look for the right spanner. With Danny's help some part of me went through the motions of replacing the flat—but all the while I was preoccupied, stunned by my sense of loss. Widely recognized as Aghyaran's unofficial curator of local oral traditions and material culture, John Mongan had long helped his neighbors make sense of the complicated present by offering lessons from the equally complicated, but very different, past. He was such a force in and embodiment of the community, perhaps I had assumed he would live forever, like the names that give the landscape meaning—Ballymongan, Trienamongan, and Termonamongan. The tire easily could have waited. Soon neighbors would gather to convey John's remains home, and until then Danny and I simply needed something to do. In order to register death, express grief, and pay tribute, people need "things to do." We need customs. Faced with death, we who remain spend time together, and how we pass that time is a form of communication, a rhetoric enacted. At the center of Irish customs concerned with death and memorializing the dead is the wake, but there is also a broad range of custom worth considering [End Page 9] that extends from death to burial and beyond. Many deaths greatly affected me during fieldwork, but I was most involved in the events surrounding the death of my neighbor John Mongan. I offer my account of these events, in part, as my own act of remembering a man who was dear to me and to many. This account also provides an entry into larger patterns in contemporary death and memorial customs in Aghyaran, a parish in western County Tyrone where the majority of residents are Catholic. My focus will remain on customs performed to pay respects to and memorialize the elderly who are deemed to have died a "good death"—emotionally and spiritually prepared and dying among loved ones at or near home.1 * * * At two o'clock on the afternoon after John Mongan's death, Danny and I joined a column of cars traveling to Omagh to accompany John home from the hospital morgue. On the way, Danny remembered some of John's many selfless good works: running the parish bingo game, organizing church bazaars and pilgrimage tours, maintaining St. Patrick's Well, writing and collecting materials for the parish magazine, overseeing the historical society's preservation work, and helping revive Killeter Fair in 1997, a half-century after its demise. When we arrived at the hospital morgue in Omagh, people were milling in the parking lot in a light mist, exchanging only brief greetings and regrets while more cars arrived. There were roughly fifty men and women, chiefly from Ballymongan and adjoining townlands, and Danny reckoned it was the biggest turnout at the morgue for anyone in a long time. Once the full crowd had gathered, undertakers Charlie Lynch and Sean O'Donnell, both Aghyaran men, directed people inside to a bleak...

The Principal Pre-Raphaelite Pictures of James Collinson

The Principal Pre-Raphaelite Pictures of James Collinson D. M. K Bentley The story of James Collinson's involvement with the Pre-Raphaelite Brotherhood is often told as an episode in the life of Christina Rossetti with a comical element generated by his vacillations between High Anglicanism and Roman Catholicism.1 According to William Michael Rossetti, Collinson first came to the attention of the female members of the Rossetti family for "his heedful and devout bearing" at Christ Church, Albany Street, which was renowned during the late eighteen forties for the Ritualistic character of its services and accouterments (see Reminiscences 1: 65). Apparently, he proposed to Christina "sometime during October" 1848 (Marsh 90), a little after Dante Gabriel Rossetti (who also knew him from the Royal Academy schools, where they were both students) proposed htm for membership of the Brotherhood. His decision at about the same time to become a Roman Catholic caused Christina to decline his offer,2 which, however, was renewed by his obliging return to the Church of England within a matter of weeks, if not days.3 In "May orJune 1850,"4 the engagement was terminated by Christina when Collinson again avowed his Roman Catholicism, and two years after that, in the autumn of 1852, he entered theJesuit College at Stoneyhurst with the aim of becoming a priest,5 an act interpreted by William Bell Scott as a "truly Tre-Raphaelite' performance ... [and] a warning, especially to [Dante] Gabriel Rossetti" of the dangers of what Rossetti had called "the Art Catholic" (1:281). In "The Purpose and Tendency of Early Italian Art" in the February 1850 number of The Germ, F. G. Stephens theorized Pre-Raphaelite naturalism as the modern artistic equivalent of mediaeval monasticism (58-59). To Scott, Collinson's Victorian Review (2004)21 "performance" proved that the Stephens' two "tendencies" were chiasmic and that the chiasmus that they formed was a crucifix. I In the same number of The Germ as Stephens' article, Collinson published the first of his two most important contributions to the visual corpus of the PRB: the illustrative engraving that accompanies the poem entitled "The ChildJesus. A Record typical of the five Sorrowful Mysteries" (Fig. 1). Taking its erroneously rendered title from the Vulgate text of Psalm 8.2 ( "Ex ore infantium et lactentium perfecisti laudem": "Out of the mouth of babes and sucklings perfect praise"-), the engraving is resonantlv Roman Catholic in typography and language as well as imagery and gesture. It depicts a young, haloed, and garlanded Christ surrounded by four young children and two older ones, a young man whose halo indicates that Figure 1 —James Collinson, 'Ex ore infantium et hctentiumperfecisti u_ „ u_ T0Un *-Ue laudem. " Engraving. The Germ 2 (February 1850). Baptist and a young woman who might be taken for the Blessed Virgin if it were not for the fact that she has no halo and is holding one of the small children rather than attending to Christ. Despite the close association of the Five Sorrowful Mysteries with Mary,6 the engravingperse thus avoids any suspicion of Mariolatry, but it does nevertheless include two other "Popish" elements: the banner inscribed "ECCE AGNUS DEI" ("Behold the Lamb of God") in gothic script that hangs from the cross held byJesus andJohn the Baptist, and the genuflectory posture of the child who kneels to kiss Christ's hand. There can be little doubt that the engraving contributed to the "admiration" that was reputedly generated by "The ChildJesus" in High Church circles (see Zaturenska 50) or that both poem and illustration are among the components of The Germ that make it resemble a "Puseyite parish magazine" (House 152). Because it precedes "The ChildJesus" in the magazine, "Ex ore infantium et lactentium perfecisti laudem" is at some remove from the passage of the poem to which it most directly pertains, the section of "The Crowning with Thorns" in which five singing children approach the youngJesus as he is sitting alone on a beach beside the Sea of Galilee. "[W]hen they saw his thoughtful face, they ceased" singing, begins the passage in question, And, looking at each other, drew near him; While one who had upon his head a...

BUILD INTERNALLY TO REACH OUT EXTERNALLY

MARIANNE EJDERSTEN [*] AN INFORMATION STRATEGY FOR A PARISH IN ONE OF THE MOST SECULARIZED AREAS OF THE WORLD Churches all over the world today are faced with the same problem, viz. how to reach Out to people who suffer from stress. No matter where, in the north, south, east or west, demands are increasing all the time. Time is precious to people. It is important that churches reach out with their message, offer appropriate activities, and use all the media opportunities that now exist in order to communicate with people. If you are not seen, you do not exist. However, in communicating it is important to be honest and reliable, and not to compromise one's essential identity. Most research shows that churches in the poor part of the world are growing, while churches in the richer part are diminishing. Churches in the north of Europe are working increasingly consciously to come to terms with spreading secularization. Sweden is probably one of the most secularized countries in the world, although it is not that people are uninterested in religion. The introduction of a new translation of the Bible, with 700,000 [1] copies sold during the first three weeks after publication, proves the opposite. Swedish people have a spiritual desire in their mind, and one could even say that a spiritual wind seems to be sweeping over the country, yet the divine service on a Sunday is not the obvious meeting place for those interested in spiritual matters. The church has undergone a large reorganization at the turn of the new millennium. Church and state have followed different paths. Nowadays, the Church of Sweden is no longer a state church but a freestanding evangelical Lutheran community with its own autonomy. It is a positive challenge for the Church of Sweden to be entirely free of state control. [2] 1. Local example in Sollentuna An example of how it is possible to work with communication and information in order to reach out with the Christian message in a local parish can be seen in the parish of Sollentuna, a suburb of the capital Stockholm in the middle of Sweden. An information department of its own For the last fifteen years, the parish of Sollentuna has endeavoured to work professionally with information, communication and marketing. Some forty years ago, the church magazine Kyrkporten was established [3] and its editor always has had a journalistic education. Today, the parish has an information department consisting of one information manager, one person responsible for advertising and internal communication, and an editor responsible for the parish magazine and the graphic profile of the parish. It is quite unusual for a parish to have its own information department. The number of professional communicators within the Church of Sweden has increased during the last ten years. Today, there are 120 throughout Sweden, of whom three work in Sollentuna. The information department in Sollentuna is responsible for providing information to the public, media, employees and elected representatives, as well as other organizations, churches and authorities. The primary work is to give advice, educate, be a sounding board, coordinate and, of course, produce information material. The parish earmarks just over 2 million Swedish crowns per year for information activities (approx. US$ 230,000). [4] The most important strategy is that it is not only the responsibility of the information department staff to inform, but all employees, elected representatives and active church members are seen as ambassadors for the parish. [5] In order for them to carry out their assignment, they continuously receive information and education. The most important thing to strengthen is a person's inner core. Build internally in order to reach out externally! A successful communicator needs to have a sensitive ear, be careful and flexible, and possess a high degree of patience. …

Whispering Galleries: the small magazines

According to George Steiner, commentary is without end. No, strictly that is not quite accurate. What he said was that it was without end “in the worlds of interpretative and critical discourse”, where there are no final conclusions. “Essay speaks to essay, article chatters to article in an endless gallery of querulous echo,” he said in his book Real Presences'.Functioning as whispering galleries is one of the things that small magazines can do very well. Inevitably, writing in the special number marking the 70th birthday of Herbert McCabe, the small magazine which jumps first to my mind is New Blackfriars, which Herbert edited so memorably for eleven years. However, another ex-editor, Allan White, is writing in this number about New Blackfriars in particular. It is all magazines with circulations of under 5,000—frequently well under 5,000—which I am writing about here (though not, I should add, house magazines or parish magazines or any magazines written entirely by the editor and his staff.) Of course, the echoes which Steiner speaks about come far faster in clashes between opposing pontificators on TV and in the newspapers than in these small magazines, but on TV and in the newspapers the echoes can get distorted out of all recognition.&gt;What sort of future, though, have the small magazines got? Unless your name is Rupert Murdoch, if you are working in any of the communications media you are beset from time to time with fear for the future—fear of being frozen out or eaten up. It is something that goes with the job.

Letter from Auchendreich

Here in the Greater Auchendreich Health Board area we take health eating seriously. There is a board level strategy, generating goals and setting deadlines for unit level policy task forces, which in turn set targets for a comprehensive network of hospital level implementation groups, all efforts being meshed with a multimedia dietary education campaign conducted with the enthusiastic backing of the local newspaper, many of the parish magazines, and our very own Radio Dreich. The task is certainly a formidable one. Local eating habits combine the worst of rural and urban Scottish dietary failings and are deeply ingrained and generally unhealthy. Early ambitions, such as the elimination of the potato scone by the year 2000, have …

The Pastor's Opportunities VII. The Parish Magazine

The Pastor's Opportunities VII. The Parish Magazine

O. G. S. Crawford

In June 1926 my father, a master at the school in Hampshire in which I was an idle and unedifying pupil, received a letter from the Archaeology Officer of the Ordnance Survey in Southampton, asking for details of a new Romano-British site at West Harting, on the downs just across the county boundary in Sussex. Crawford was collecting material for the second edition of the 0s Roman Britain map: my proud discovery of sherds in moleheaps and rabbit-scrapes had found its way into the parish magazine and thence to the Portsmouth Evening News where it had been spotted by OGSC, and so the letter was really for me. Correspondence followed; the next year, in Southampton with my parents en route for a holiday in France, I was able to meet him for the first time. The Generation Gap had not then been invented, and we liked one another from the start, and from then on OGS (as we were all later to call him) took upon himself to be my archaeological godfather.

O. G. S. Crawford

In June 1926 my father, a master at the school in Hampshire in which I was an idle and unedifying pupil, received a letter from the Archaeology Officer of the Ordnance Survey in Southampton, asking for details of a new Romano-British site at West Harting, on the downs just across the county boundary in Sussex. Crawford was collecting material for the second edition of the OS Roman Britain map: my proud discovery of sherds in moleheaps and rabbit-scrapes had found its way into the parish magazine and thence to the Portsmouth Evening News where it had been spotted by OGSC, and so the letter was really for me. Correspondence followed; the next year, in Southampton with my parents en route for a holiday in France, I was able to meet him for the first time. The Generation Gap had not then been invented, and we liked one another from the start, and from then on OGS (as we were all later to call him) took upon himself to be my archaeological godfather.

Preliminary Research on Parish Magazines in Stockholm

Preliminary Research on Parish Magazines in Stockholm

Parish Magazines

Parish Magazines

Parochial Church Music. Remarks Reprinted from the "Huyton Parish Magazine"

Parochial Church Music. Remarks Reprinted from the "Huyton Parish Magazine"