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. Much of the early scholarship written by academic participant-observers and informed by their recollections and experiences emphasises the ‘clash of contestation’; this contrasts with those that suggest some collaboration and ‘measured judgement’. Arthur Marwick weighs in by emphasising the ‘rational, tolerant’ voices that contributed to the cultural revolution of the long 1960s. 10 Historian Maud Anne Bracke suggests the ‘memory battles’ have led to a ‘fetishization’ of ‘1968’. 11 She suggests an overreliance on a series of national 1968s (situated in
disabled (Slutsky 1967 ), the youth was gifted with a photographic memory (Maslanski 1929 , 107). Tutored privately until his teens by the head of the local beyt din (Eisenstadt 1895 , 10), he joined the student body of the Ets Hayyim yeshiva in Valozyn in 1884. There, like several other figures appearing in this book, he became involved with the Hibbat Zion movement and befriended Abraham Isaac Kook, 1 the future Ashkenazic chief rabbi of British Mandate Palestine. Alexandrov's practical
: Frihetstiden (Stockholm: Svenska kyrkans diakonistyrelse, 1926 ), p. 90. For parallel arguments on the local varieties in recent Norwegian studies, see Viken, Frygte Gud og ære Kongen , pp. 25, 97–8, 430; Thomas Ewen Daltveit Slettebø, In Memory of Divine Providence: A Study of Centennial Commemoration in Eighteenth-Century Denmark–Norway (1717–1760) (Bergen: University of Bergen, 2016 ), pp. 11, 189, 476. 19 On the studied clergymen, parishes and sermon material, see Joonas
failed to participate would face God’s ‘wrath and indignation’. Despite the threats, Featherstone Osler, an Anglican missionary, worried that the event would pass unnoticed. His ‘parish’, West Gwillimsbury, was 37 miles from Toronto, and back in early December, Osler, a fervent loyalist, had described the people of the district as ‘panic-struck’. Yet Osler’s memories of similar occasions in Britain led him to suppose that ‘days of thanksgiving and fasting are too often little attended to’. In the event Osler was happy to find
entrance to the refectory and scatter ashes over her head while the community entered. Every week of Lent had its own mortification that referred to the various stages in Jesus’ passion. In memory of the mocking of Jesus, a sister would kneel blindfolded with her hands behind her back. On another day a sister would be tied to a column erected in the refectory in memory of the scourging of Jesus, and on
years earlier, lay Catholic women from the Limerick diocese sent a large book to the pope in Rome. Thousands of women across every parish in Limerick signed their name in the book, which contained the following message: Most Holy Father, While the respectful and devoted sons of your Holiness in this Diocese of Limerick have resolved to perpetuate the Memory of that Glorious Anniversary which fills the whole world with joy and gratitude by erecting in memory thereof the Tower of their 42 irish women Cathedral of St. John, WE, your HOLINESS’S obedient daughters, ask
not limited to the religious sphere; they appear with alarming regularity in press headlines of residential care in other types of institutions such as homes for the elderly and psychiatric hospitals. 61 Mark Smith, practitioner and theorist of residential child care, controversially noted that ‘it has become fashionable, however, to focus on negative images of care’. Not all who spent time in institutions had negative experiences. 62 This field of conflicting memories and divergent viewpoints between care-givers and care-receivers must be a site of further
homiletic teachings further elaborated as to the suffering, as it were, of the God of freedom and the destruction of slavery, where the chapter concerning kings is concerned. I said that you should be free of kings in the city and likewise in the wilderness, yet you seek a king?! (Heyn 1970 , 200–201) While the Hebrew monarchy fell long ago and no respectable rabbinic figure today imagines its pre-messianic reconstruction, the myth and memory of this institution carries enormous weight
when people come to understand, know, and recognize their place in the world, casting from themselves the yoke of subjugation and tyranny that they laid upon themselves, then the world will be composed of a network of villages which shall create for themselves the necessary local industries in cooperation with other villages according to their needs. The city will be a sad memory from the days of human barbarity and ignorance. Not the State, but the free working village, Hofshi thus
regarded as purely historical objects; as such, there seems to have been little need to criticize them – though one of the rectors in the collections of Olof Sundholm stated that the church of Kölaby had a small thurible made of metal, which was ‘preserving the memory of the Catholic buffoonery’. 53 Unlike images in painted or sculptured form, these do not seem to have presented a possible threat to orthodoxy and were therefore usually not described in the same hostile manner by topographers, collectors and clergy