Dublin 1916: theatre of revolt

At Easter 1916, Dublin city centre was one of a series of sites throughout Ireland where a rebellion was staged against British rule. It was a strategic failure, swiftly crushed by superior British forces. The event, however, subsequently took a central role in the mythology of modern Ireland.

The first visual representations were of the conflict’s aftermath: photographic journeys through landscapes of ruin. From the distance of the camera, we see none of the pockmarks of shell bursts, nor the etchings of machine guns. Instead, traces of life in the city seem to have been swept aside by an unseen hand: the passing of millennia or a violent action of nature. Architecture alone has witnessed and recorded its presence. Amongst the fragments, the shell of the General Post Office (G.P.O.) in Sackville Street is one of the few buildings still wholly recognizable. The remnants of its classical form, portico and pediment, columns and entablature seem to transcend its prosaic modern functions and allude to something more ancient. The bewilderment of city’s inhabitants is also recorded. Dubliners have become inquisitive tourists in streets which hitherto were the locus of everyday life. They wander around aimlessly in a landscape as alien and picturesque as Pompeii. This shift in perception was captured by the Irish poet W.B. Yeats who hinted that Dublin, purged of modern commercialism had transcended its petty inadequacies to revive a slumbering heroic past.

‘I have met them at the close of day
Coming with vivid faces
From counter or desk among grey
Eighteenth-century houses [.]’
All is changed, changed utterly:
A terrible beauty is born.’

His comments were prescient. Initially unpopular, the republican leaders, executed by the British, slowly became recast as heroic martyrs. Similarly, the spaces where their heroism was forged became venerated. The G.P.O. and Sackville Street, however, already had a republican history. It was originally conceived in the eighteenth century as part of a series of magnificent urban spaces to provide an arena of spectacle and self-celebration for the colonial Anglo-Irish and their vision of a Protestant republic. O’Connell/Sackville Street became the temporal, geographical and mythical hinge upon which two different versions of Irish republicanism waxed and waned. Its recasting after independence as a space of Catholic Nationalism bore testimony to its consistency in providing a backdrop for the production of ritual and myth. In the 1920s and 30s, as the nascent country, beset with economic stagnation and political tensions, turned to spectacle as a salve for it social problems, O’Connell Street and the G.P.O. provided its most sacred sites. Within the introduction of new myths, however, individual as well as national identities were created and consolidated. The emerging identity of modern Ireland became inextricably linked with that of one ambitious politician. His uses of the G.P.O. in particular revealed a perceptive understanding of the political uses of classical architecture and urban space.

Ritual, identity and nation: when the historian becomes the high priest of commemoration

This paper questions the use of 'memory', 'remembering' and 'collective memory' as a conceptual tool in historical study. It will ague that a synchronic model for commemorative practice needs to be highlighted, and in doing so questions the role of historians in commemorative practice.

Charles C. Chapman's birthday celebration, Fullerton, California,1932

Family portrait taken at Charles C. Chapman's birthday celebration, Fullerton, California,July 2, 1932. The group poses outside his residence on the lawn. Top row [left to right]: Arthur Irvin, Charles Wickett, Irvin Chapman, Sam Collins, Paul Williams, Grant Chapman,, Sidney Chapman, Clay McCarn, Earl Chapman's son David McDougal, Earl Chapman's son William McDougal, Earl Chapman, Harry Chapman, William Wickett Sr. Second row [left to right]: Mr. VanMeter, Mrs. Sinclair, C. C. Sinclair, John Franklin, Way Bagley, Marjorie Collins, Emma Williams, Ruth Chapman, Vesta Chapman, Inez Bagley, Grace Chapman, Bertha Chapman, Clough Chapman, Frank and Bertha Chapman's daughter Agnes McDougal [Streech], Georgiana Chapman, Thela Clough, Mrs. Earl [Ann] Chapman, Bessie Reynolds, Fred Chapman, E. B. [Bert] Reynolds. Seated [left to right]: Mrs. VanMeter, Hattie Clark, Louie Messlar, Charlie Thamer, Louella Thamer, Dolla Harris, Stanley Chapman Sr. holding Mary Anne, Ethel Wickett, Charles C. Chapman, Clara Chapman, Colum C. Chapman, Aunt Annie Colum, Deryth Chapman, Anna Marie Chapman, Floy Chapman, Edith Chapman. Front row [left to right]: Sam E. Collins, Bill Wickett Jr., Joyce Chapman, Marilyn Chapman, Elizabeth Chapman, Mary McCarn, Nina Chapman Lescher, Jodeane Collins, Bob Gibb, Jean Chapman. In front is a floral arrangement with drawing of a Western Union telegram "To Chas. C. Chapman, July 2, 1932, N. Fullerton, Cal., 'Wishing you a happy birthday, Nina."

The citizen soldiers at North Point and Port McHenry, September 12 & 13, 1814. Resolves of the citizens in town meeting, particulars relating to the battle, official correspondence and honorable discharge of the troops. Also, celebration of the seventy-fifth anniversary, 1889. Reprint. --

First edition printed by Nathaniel Hickman.

Official Programme of the Niagara Falls Park Opening Celebration, 1885

Niagara Falls State Park is the oldest state park in the United States. It is also referred to as the State Reservation (this title appears on page 2 of the program). Frederick Olmstead was the landscape architect of the park and he also designed Central Park in New York City. In July 1885, the state of New York passed laws to issue bonds for the establishment of the Niagara Reservation. This park is a National Historic Landmark and covers over 400 acres. Close to 140 acres of that land is under water. In attendance at the opening were: the Governor of the State of New York, the officers of the State, members of the Niagara Falls Association of New York City and civil and military personnel. The commissioners at the time of the opening were: William Dorsheimer, Andrew H. Green, Martin B. Anderson, T. Hampden Robb and Sherman S. Rogers.

St. George's Parish Church, St. Catharines. Jubilee Celebration and Historic and Centenary Review

Inside the front cover H.K. Woodruff has signed the book and there is a label with the name , Mrs. Percy C. Band of Toronto, Ontario. The book contains some images and also has a list of matrimonial records from the St. Marks Church Register.

Broadside for a centennial celebration of the settlement of Ontario by the United Empire Loyalists

Broadside, 90 cm. x 55 cm. made from canvas. This broadside is for a centennial celebration of the settlement of Ontario by the United Empire Loyalists. The first line reads “1774 -1884” [it should be 1784-1884]. The celebration was to be held on the historic plains of Niagara. The names of the general committee of the celebration are listed as well as the names of Major Hiscott, warden; F.A.B. Clench, chairman and Dan Servos. It is written in pencil that “this was given by J.B. Secord”. There are some small holes in the broadside and a small bit of canvas has lost some of its texture. This affects the text very slightly. 1884

Breve reseña histórica de la reparación y consagración ritual del templo dedicado a la Santísima Virgen de Guadalupe en la ciudad de Querétaro...

UANL

Manual de párrocos para la administración de los sacramentos, y demás funciones parroquiales : enteramente conforme al Ritual Romano

UANL

Breve reseña histórica de la reparación ritual del templo dedicado a la Santísima Virgen de Guadalupe en la ciudad de Querétaro...

UANL

Manual litúrgico ó sea breve exposición de las sagradas ceremonias que han de observarse en el santo sacrificio de la misa así privada como solemne en la exposición del ss. sacramento en las funciones más principales de entre año en la administración de los ss. sacramentos, bendicionesetc. del ritual romano y en la visita pastoral

UANL

Rite et théologie protestante: La cène dans l’Église évangélique de Polynésie française

Si elle disposait du dispositif théorique adéquat, la théologie protestante saurait que faire des rites que les Églises protestantes célèbrent ! Fort de cette conviction, l’auteur propose de comprendre le rite comme une technique d’influence. Reprenant les travaux de Catherine Bell, il invite à rechercher les stratégies de ritualisation mises en place pour chaque rite afin de découvrir le type de relation à Dieu que chaque Église y suggère. À titre d’exemple, l’auteur applique cette méthode à la célébration de la cène dans l’Église évangélique de Polynésie française.