Fire in Traditional Russian Weddings in the Ulyanovsk Volga Region

2020 ◽  
pp. 103-111
Author(s):  
Михаил Гершонович Матлин
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Married Couple ◽  
Volga Region ◽  
Complex Action ◽  
The Awakening ◽  
Ritual Action ◽  
Ulyanovsk Region ◽  
The Many ◽  
Young Wife

В статье рассматривается использование огня на русской традиционной свадьбе Ульяновского Поволжья в контексте общерусской и частично общеславянской традиции. Отмечается, что осмысление этого обрядового акта - зажигание костра на свадьбе началось еще в конце XIX в. и продолжается вплоть до сегодняшнего дня. Широкое распространение эта традиция получила и на территории Ульяновской области. Анализ записей позволил построить типологию свадебных костров в зависимости от времени и места их проведения: костер разжигали на первый день после венчания; ночью под окнами дома, в котором ночевали молодые; утром под окнами дома; днем перед домом молодой. Определены функции этого обрядового действия, прежде всего осознаваемые самими носителями традиции: мотивационная, информационная, церемониальная, театрально-игровая, ритуально-магическая. Выявлена семантика огня в отдельных свадебных актах и отмечено, что это прежде всего сексуальная семантика. Указывается, что зажигание свадебного костра в основном связано с ритуалом бужения молодых и обрядом «Поиски ярки», причем в некоторых вариантах они представляют собой одно сложное действо. В целом на территории Ульяновской области зажигание костра было активным и продуктивным в течение всего ХХ в. Неслучайно об этой традиции как о живой рассказывали информанты, родившиеся на рубеже XIX-XX вв., в 1920-1930-е и даже в 1940-1950-е гг., а последнее свидетельство о костре на свадьбе относится к 2003 г. This article considers the ritual use of fire in traditional Russian weddings in the Ulyanovsk Volga Region, seen in the context of the broader Russian and, in part, the Slavic tradition. This ritual act - the lighting of a bonfire at a wedding - began at the end of the nineteenth century and continues today. This tradition is widespread in the Ulyanovsk Region. Analysis of records has allowed the author to build a typology of wedding fires depending on the time and place of their occurrence. Fire might be kindled on the first day after the wedding, at night under the windows of the house in which the young spent the night; in the morning under the windows of the house; in the afternoon in front of the house of the young wife. The many functions of this ritual action are: motivational, informational, ceremonial, theatrical and play, ritual and magic. The author analyzes the semantics of fire in particular wedding acts; it is, first of all, sexual semantics. Lighting a wedding fire is mainly associated with the ritual of the awakening (buzhenie) of the young married couple and the ritual search for little sheep (“yarka”), and in some cases they are one complex action. In general, on the territory of the Ulyanovsk Region, bonfire lighting was active throughout the twentieth century. Informants born at the turn of the nineteenth-twentieth centuries, in the 1920s-1930s and even in the 1940s-1950s, describe this tradition as a living one, and the most recent testimony of a bonfire at a wedding is from 2003.

The Growth of the Population of the World's Pre-eminent “Primate City”: Bangkok at its Bicentenary

1984 ◽  
Vol 15 (1) ◽  
pp. 43-68 ◽  
Author(s):  
Larry Sternstein
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Capital City ◽  
Population Increase ◽  
Rate Of Growth ◽  
The Many ◽  
The City

When Bangkok was named the capital of Siam it held an inconsiderable population of some fifty thousand. Now, two hundred years later, this capital city boasts some five million residents. A prodigious population increase, indeed: a hundredfold gain generated by an ever-increasing rate of growth, which, after gathering momentum only gradually during the greater part of the nineteenth century, rose rapidly around the turn of this century and has since soared. The foregoing compendious description is shown on Figure I as the curve which charts the march of the population of the built-up area of the city. I have calculated this particular population by reworking the numbers reported at particular times by certain “eyewitnesses”. Since the turn of this century, the “eyewitnesses” have been censuses and registration counts for administrative areas; earlier “witnesses” are the postal census of 1882 and the considered estimate of the population of the city proper in 1822 by the “very trustworthy” Dr John Crawfurd, Head-of-Mission to the Courts of Siam and Cochin China deputised by the Governor-General of India. I have forsaken all the many other pre-twentieth century eyewitness estimates of the population of Bangkok. Why?

Nijinska, Bronislava (1891–1972)

2018 ◽  
Author(s):  
Lynn Garafola
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Gender Roles ◽  
Crucial Role ◽  
Multiple Roles ◽  
Russian Revolution ◽  
Transformative Power ◽  
Ballets Russes ◽  
The Many ◽  
Gender Boundaries

The premiere female ballet choreographer of the first half of the twentieth century, Bronislava Nijinska experienced the transformative power of the Russian Revolution and discovered untapped creative powers in the chaotic moments that followed it. Rejecting the ‘‘acrobaticism,’’ and what she perceived as the stale conventions of nineteenth-century Russian ballet, she was an architect of twentieth-century neo-classicism and an early exponent of the plotless ballet. Although ballet technique remained the foundation of her work, she augmented it with movements originating in other forms, energized it with rhythms of modernity, minimized narrative, and insisted that movement alone constituted the primary material of dance. She brought a woman’s sensibility to her choreography, evident in Les Noces (The Wedding) (1923), her greatest work, and Les Biches (also known in English as The House Party, 1924), both produced for Diaghilev’s Ballets Russes, and many of her works rested on gender ambiguity, the probing of gender boundaries, and a mistrust of conventional gender roles. A key figure of Russia Abroad, she contributed to the many diasporic or émigré companies, including her own short-lived ensembles, which dotted the ballet landscape of the interwar years, and through her career as a freelance choreographer played a crucial role in the international dissemination of modernism. She choreographed the original versions of several modernist scores, introducing them to the ballet repertoire. In her multiple roles as teacher, choreographer, and ballet mistress she influenced the careers of numerous dancers and choreographers, including Frederick Ashton and Ninette de Valois. Finally, she was an articulate writer and the author of an acclaimed volume of memoirs, in addition to a major treatise on movement.

“From Moral Aristocracy to Christian Social Democracy”: The Transformation of Character Education in the Hi-Y, 1910–1940

2005 ◽  
Vol 45 (2) ◽  
pp. 207-246 ◽  
Author(s):  
David P. Setran
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Character Education ◽  
Moral Education ◽  
Social Democracy ◽  
Public High Schools ◽  
Adolescent Boys ◽  
Institutional Failure ◽  
Moral Crisis ◽  
The Many

In the early twentieth century, many American educators pinned their hopes for a revitalized nation on the character education of “youth,” especially adolescent boys. Although the emphasis on student morality was far from novel—nineteenth-century common and secondary schools operated as bastions of Protestant republican virtue—new perceptions of moral decay, institutional failure, and general cultural anomie prompted a marked increase in urgency. Among the many agencies confronting this impending moral crisis, the Young Men's Christian Association (YMCA) had perhaps the most comprehensive program of regeneration for American youth, encompassing a carefully articulated system extending from boyhood to collegiate and employed young men. Despite this expansive role, historians have produced only cursory glimpses of this organization, neglecting in particular the YMCA's work in developing an extracurricular program of moral education in public high schools.

‘There are as many Tassos as there are Hamlets’: representations of Tasso’s life in England

2017 ◽  
Author(s):  
Jason Lawrence
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Prominent Feature ◽  
Romantic Poet ◽  
Late Eighteenth ◽  
Biographical Account ◽  
Eighteenth And Nineteenth Centuries ◽  
The Many

During the late eighteenth and nineteenth centuries, attention in England focused increasingly on the troubled life of the poet, who came to be regarded as ‘a prototype of the Romantic poet, loving passionately but hopelessly and above his station, ...chained in a lunatic’s cell’. In the fifth chapter the second principal strand of this study traces and analyses the development of such views about Tasso himself, from the earliest English biographical account by Henry Layng in 1748 to the last at the start of the twentieth century. It also examines the many imaginative engagements with aspects of the poet’s legendary biography, such as his apparent madness and prolonged imprisonment in Ferrara as a result of his supposed love for Leonora d’Este, the Duke’s sister, which were to become a prominent feature of English and European responses to him in the nineteenth century. It focuses particularly on Lord Byron’s impassioned ventriloquisation of the Italian poet’s voice in The Lament of Tasso (1817).

Gazing on the Past (and Being Photobombed by Children)

2018 ◽  
Author(s):  
Sally Crawford ◽  
Katharina Ulmschneider
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Glass Plate ◽  
Recent Analysis ◽  
Late Nineteenth Century ◽  
Archaeological Record ◽  
The Past ◽  
Late Nineteenth ◽  
The Many ◽  
Insight Into

Archaeologists often ignore the presence of children as a contributing factor in the archaeological record. However, recent analysis of a number of glass plate and film photographs taken by archaeologists at the end of the nineteenth century and the first half of the twentieth century shows that children were often incorporated into the photograph, either deliberately or inadvertently. These images provide not just a record of ancient sites and monuments, but also of the many local children who appear in the photographs. The children recorded by archaeologists offer an insight into children, their childhoods, their freedoms, and their place in society across a range of cultures in the late nineteenth century and early twentieth century, as well as raising questions about how archaeologists ‘saw’ the human subject in photographs where monuments and sites were the object.

Physics and the Ontological Problem

Philosophy ◽  
1932 ◽  
Vol 7 (28) ◽  
pp. 404-413
Author(s):  
G. N. M. Tyrrell
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Real World ◽  
Physical Science ◽  
Ontological Status ◽  
The Real ◽  
Ontological Question ◽  
The World ◽  
The Many ◽  
Ontological Problem

If there is one question which stands forth pre-eminently from among the many problems with which physical science bristles, it is that of the ontological status of the world which physics is exploring. What is reality in the eyes of science, and what are we to understand the physicist to mean when he refers to the “real world”? Can we agree with him when he assures us that physical science represents a progress towards pure truth? There seems to be a certain reluctance on the part of twentieth-century physicists to face the ontological question which I think their colleagues of the nineteenth century did not share to the same extent.

Bulgarian Theatre Companies in the Second Half of the Twentieth Century

2000 ◽  
Vol 25 (2) ◽  
pp. 175-182
Author(s):  
Snejina Roussinova-Zdravkova
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
The Awakening ◽  
Spare Time ◽  
Theatre Companies

The first signs heralding the birth of the Bulgarian theatre date from the middle of the nineteenth century. The first people to put on plays and dramas written for special celebrations were amateurs, schoolmasters as well as other representatives of the Bulgarian intelligentsia, who would gather in their spare time. They may be considered as the first witnesses of the awakening of a national Bulgarian self-consciousness during the years of Ottoman power.

scholarly journals Afgedankt als godsdienstonderwijzer : De veelkleurige loopbaan van Hendrik Tillema

2020 ◽  
Vol 43 (92) ◽  
pp. 29-50
Author(s):  
Cees Houtman
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Balance Of Power ◽  
Dutch Reformed ◽  
Religious Conviction ◽  
The Many ◽  
In The Beginning

Abstract The Dutch Protestant catechists of the nineteenth century and the first part of the twentieth century, are a many-coloured party, equally diverse as Dutch Protestantism itself. In this article the many-sided modernist catechist Hendrik Tillema (1829-1908) is introduced. As an orphan he was trained for farmhand. He, however, worked himself up into the position of a member of the ‘lower clergy’. In the beginning was as such active as the catechist of the Leiden Dutch Reformed orphanage. After being accused of modernism by the board of the orphanage, he resigned from his post. At the outset, his liberal religious conviction wasn’t an impediment to be active as a catechist in the Leiden Reformed parish. When, however, the balance of power within the consistory swinged to the orthodox party, Tillema’s position was challenged. Finally, he was discharged. In several writings Tillema manifested his abhorrence of the orthodox believers and his compassion for the orphan-children. He denounced the evil practices in the orphanage and did suggestions for improvement.

Songs of the spirit from Dufftown

2019 ◽  
Vol 70 (1) ◽  
pp. 36-54
Author(s):  
Shelagh Noden
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Church Music ◽  
Early Years ◽  
Liturgical Music

Following the Scottish Catholic Relief Act of 1793, Scottish Catholics were at last free to break the silence imposed by the harsh penal laws, and attempt to reintroduce singing into their worship. At first opposed by Bishop George Hay, the enthusiasm for liturgical music took hold in the early years of the nineteenth century, but the fledgling choirs were hampered both by a lack of any tradition upon which to draw, and by the absence of suitable resources. To the rescue came the priest-musician, George Gordon, a graduate of the Royal Scots College in Valladolid. After his ordination and return to Scotland he worked tirelessly in forming choirs, training organists and advising on all aspects of church music. His crowning achievement was the production, at his own expense, of a two-volume collection of church music for the use of small choirs, which remained in use well into the twentieth century.

Scottish Missionaries, ‘Protestant Hinduism’ and the Scottish Sense of Empire in Nineteenth- and Early Twentieth-century India

2007 ◽  
Vol 86 (2) ◽  
pp. 278-313 ◽  
Author(s):  
Philip Constable
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Late Nineteenth Century ◽  
Western India ◽  
Early Nineteenth Century ◽  
Church Of Scotland ◽  
Free Church ◽  
Intellectual Engagement ◽  
Late Nineteenth ◽  
The Church

This article examines the Scottish missionary contribution to a Scottish sense of empire in India in the nineteenth and early twentieth centuries. Initially, the article reviews general historiographical interpretations which have in recent years been developed to explain the Scottish relationship with British imperial development in India. Subsequently the article analyses in detail the religious contributions of Scottish Presbyterian missionaries of the Church of Scotland and the Free Church Missions to a Scottish sense of empire with a focus on their interaction with Hindu socioreligious thought in nineteenth-century western India. Previous missionary historiography has tended to focus substantially on the emergence of Scottish evangelical missionary activity in India in the early nineteenth century and most notably on Alexander Duff (1806–78). Relatively little has been written on Scottish Presbyterian missions in India in the later nineteenth century, and even less on the significance of their missionary thought to a Scottish sense of Indian empire. Through an analysis of Scottish Presbyterian missionary critiques in both vernacular Marathi and English, this article outlines the orientalist engagement of Scottish Presbyterian missionary thought with late nineteenth-century popular Hinduism. In conclusion this article demonstrates how this intellectual engagement contributed to and helped define a Scottish missionary sense of empire in India.

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