This essay focuses on David Garrick's Shakespeare Jubilee held in 1769 and the Royal Gala of 1830, comparing the two Stratford-based events in function, festivity, and form. Both occasions furthered Shakespeare's status as the national Bard and both included processions and grand balls. But there were striking differences in format. Some of the divergences include issues of class, while others echoed Shakespearean debates, such as the tension between page and stage Shakespeare. By looking at the commemorations side-by-side, we will be able to use the two gatherings as a microcosm to help us chart the various changes in the cultural and theatrical climate in London and Stratford vis-à-vis Shakespeare during the half-century that separated the festivities.
Remembrance and Ritual Commemoration
The Great Jubilee of the year 2000, with which the Catholic Church
symbolically celebrated the two thousandth anniversary of the
birth of Christ, began on 24 December 1999 and ended on 6 January
2001. An ailing but steady Pope, nearly hidden under a glittering,
iridescent cloak, and watched by thousands of millions the
world over, opened the Holy Door of the Basilica of Saint Peter on
Christmas Eve 1999 to welcome the Christian nation into the new
century and the new millennium. Satisfied and moved, he closed
the Holy Door on the day of Epiphany 2001.
Between a centre and a periphery in contemporary Finland
This article investigates contemporary attempts to reform the institution of the university according to neoliberal ideological influences and oppositions to them. It employs Doreen Massey’s concept of space to focus on relations and separations made in the process. My ethnography of the University of Helsinki’s 375th anniversary celebration, which turned into a public spectacle of various visions of higher education, constitutes the main empirical material. Finland’s ambivalent position in the world renders the spatial work of forging connections and disconnections particularly conspicuous. It enables specific neoliberal aspirations (such as to be among ‘the world’s best universities’ amidst global competition) to become very strong but also allows additional trajectories, like the one about higher education as public goods, to present themselves as legitimate alternatives. The centre-periphery relations are therefore critical sites for analysing the contemporary university transformation, since they appear to be key drivers of the reform but also the primary source of resistance to it.
The Right to Housing in a Pandemic
homes for the unhoused, during a pandemic might be part of a broader public policy of Takings that would outlast the current emergency. It would mean starting not with an eviction moratorium but with a rent jubilee, for tenants, with landlords
Mario Caciagli and Alan S. Zuckerman
The Jubilee of the Catholic Church is the most frequently mentioned
event in the chronology that precedes this introduction to
the sixteenth edition of Politics in Italy. It could not have been otherwise,
in light of its impact on Italian public life and visibility in
the mass media throughout the year 2000. The “first planetary and
media jubilee,” as Gianfranco Brunelli terms it in his contribution
to this volume, stands at the center of this book’s section on Italian
society. Consider only some of the salient events that marked
this celebration: May Day, which the trade unions left nearly
entirely for the Pope to celebrate; the Gay Pride demonstration and
the attendant protests from the Vatican; Haider’s visit; the arrival of
tens of millions of pilgrims to the Eternal City, the impressive
amount of public works brought to completion in Rome, and the
added visibility of Rome’s mayor Francesco Rutelli. In the imagination
of most Italians, the year 2000 will remain the Jubilee year.
Gijs Mom and Pet Norton
With the publication of this yearbook, we celebrate two jubilees: the yearbook itself appears in its fifth edition, enabled by an association just entering its third lustrum. Where do we stand in 2013, as a community of scholars and other persons interested in the study of mobility? How did we, as a community, evolve? What developments did we experience during the past ten years to reach our current standpoint?
Welcome to issue one of AJEC’s volume 21. In German, a ‘volume’ of a journal is referred to as a Jahrgang – a year (group), a cohort; when I was in my teens, a cohort still used to achieve ‘majority’ – and be considered ‘grown up’, ‘mature’ – with the completion of its 21st year. So as AJEC approached the completion of its second decade and ideas for marking the occasion were considered, I suggested to the board that we might celebrate the journal’s coming-of-age (as it would have been counted when its founders and subsequent editors were growing up) instead of the more common round figure jubilees. Unlike governments the world over, who decided for pop-cultural or other reasons that 1999 years make two complete lots of 1,000, we at AJEC know that the 21st year is completed at its end, not at its beginning, and so the special issue reflecting on the journey so far will be issue two, published at the end of this year.
Civilisation in The Nether World and Eve's Ransom
In the last thirty years, critical studies of George Gissing have tended to focus on the early social novels, from Demos (1886) to The Nether World (1889), and then the early 1890s social problem novels, New Grub Street (1891) and The Odd Women (1893). However, to the late Victorians, Gissing was at his most powerful and popular during the mid-1890s, with works like In the Year of Jubilee (1894), Eve’s Ransom (1895) and The Whirlpool (1897). These put Gissing on the intellectual map and saw him move from writerly obscurity to man of letters, admired by Wells, Meredith and others. However, after his death, Gissing suffered from a reaction against what was seen as his pessimism, his egoism, and his bleak portrait of society. In one of the early studies of his work, Virginia Woolf criticised the personal in Gissing’s novels – seeing the protagonists as thinly veiled versions of himself and his own injustices: ‘…Gissing is one of those imperfect novelists through whose books one sees the life of the author faintly covered by the lives of fictitious people.’1 She considered that ‘…to use personal suffering to rivet the reader’s sympathy and curiosity upon your private case is disastrous.’ This strain of critical opinion continued even into the 1960s, scarcely questioned. V.S. Pritchett remarked that, ‘[n]o other English novelist until then had a chip the size of Gissing’s; self-pitying, spiritless, resentful, humourless, his lucid bleat drags down his characters and his words’, whilst Irving Howe suggests that only New Grub Street avoids ‘those impulses to self-pity which mar a good many of his books.’
herself 10 ); the authors Georgi Markov and Pavel Vezhinov, and so forth. Both collections discussed so far end with impressive bibliographies, which list the works of the two jubilees, thus illustrating the multiple thematic and genre layers that
Knowledge, Ignorance, and Pilgrimage
Evgenia Mesaritou, Simon Coleman, and John Eade
associated with people knowing more about formal ritual per se—in fact, it may signal rather the opposite trend. Looking at the Great Jubilee Pilgrimage (of 2000), Cipriani (2006) , for example, shows that even when pilgrims realize that their knowledge of