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In a land in war, full of misery and pain, a child discovers a hope, reading. Muidinga will find in theNotebooks that he reads by the light of a bonfire the absence of night fear. He will find a dream source through all the stories and also right at the end his lost identity. Reading is a way of escaping from the harsh reality of the end of the villages, escaping from being condemned to loneliness, because reading opens the door to imagination that takes over the reality of the child with no memory. Reading aloud to his only companion, Tuahir, all ows him to share stories, following an ancient oral tradition. The dream of reading is transposed to reality through the childhood game of pretending to be characters and also through the final revelation of the identity of the stories thus, the unreal is diluted into the real.

At the height of the Exclusion Crisis, an annual ‘solemn mock procession’ of the pope marched ‘through the City of London’ to a large bonfire into which an effigy of the pope was dumped. These proc...

PurposeThere is a small amount of research that examines the post-crisis communication efforts of organizations (Coombs, 2012). The discourse of renewal has a focus on learning and positive views of the future. However, there have been some efforts to link it with memorials (Veil et al., 2011). More can be done so that memorials and remembering enhance our understanding of the effects of post-crisis communication. This paper analyzes the Texas A&M Bonfire tragedy as an example of how remembrance, through the shared experience of grief and memorializing, communicates renewal and how the narrative of the crisis has been successfully institutionalized within the organization.Design/methodology/approachThe study relies on 12 qualitative interviews with undergraduate students attending Texas A&M.FindingsThe findings indicate that memorials are important facilitators of renewal as they carry multiple messages. The results from the study indicated that the narrative of the Bonfire crisis has been embedded within the organizational culture of A&M through a memorialization process facilitated by renewal discourse. Additionally, renewal was found to influence stakeholder perceptions of crises and to be an underlying force of learning and change following organizational crisis.Originality/valueThe paper explores how an organization presents a past crisis to new stakeholders. This paper explores how stakeholders experience and interpret that post-crisis communication. Additionally, the memorial creates a remembering-forgetting tension as organizations want stakeholders to forget the negatives from a crisis.

The loss of the greater part of St Stephen’s Chapel at Westminster in the great fire of 1834 (as a result it must always be remembered, of an archival bonfire of tally sticks) has deprived us of on...

Article is devoted by the 30th anniversary from the day of bonfire in the Library of the Russian Academy of Sciences. Based on V. M. Montvilov's book, the author attempts to open his contribution to liquidate the bonfire consequences in the Academy of Sciences’ Library. Montvilov played a great role in organizing negotiations with leading libraries and rendering international aid. His work as a UNESCO official was connected with preservation of such cultural objects of Russia as the Bolshoi Theatre, Russian State Library, the Russian Academy of Sciences’ Library. In the book «International official …», the author opened the specific character of UNESCO and emphasized a special role of this organization in the cultural heritage development of preservation. The book reflected his recollections and first impression about the Academy of Sciences’ Library and revealed new facts of elimination of the bonfire consequences. Montvilov's book is of great interest to the reader due to a wide range of problems posed in it and great factual material.

This article seeks to offer an introduction to book burning in American society. Firstly, it considers the use of fire as a method of destruction and its relation to freedom of speech and the American judicial system. It then seeks to unearth the reasons for book burning through an examination of a number of instances throughout American history. The phenomenon of book burning has been occurring worldwide for thousands of years, and as a longstanding tradition that has always drawn visceral reactions from spectators, it is still happening with alarming frequency. In America, book burning walks the fine line between censorship and free speech. It remains, however, an attack on knowledge and culture and is consequently a threat to the information management field. This paper, therefore, seeks to explore these occurrences from recent American history and discover why Americans have been, and are still burning books, in an attempt to better understand these attacks.

Los estudios de la izquierda se convirtieron en una rama específica de la historia del siglo XX. En la URSS, esta problemática implícitamente académica siempre tuvo rasgos y contenidos políticos impuestos por la ideología y la línea política imperante del partido único del gobierno, el Partido Comunista de la Unión Soviética, que desde las épocas de la Internacional Comunista pretendió ser el timonel de todo el movimiento comunista internacional y arbitro para otros movimientos de la izquierda. Para efectuar esta tarea en la URSS existieron instituciones académicas cuyo objetivo era suministrar el estudio y la elaboración de las recomendaciones sobre los puntos problemáticos de la política, y al mismo tiempo cumplir el papel propagandístico de la ideología dominante. Sin embargo, dentro de este sistema ideológico rígido, en el ámbito académico-universitario surgieron ideas y conceptos heterodoxos que fueron como una fogata viva del pensamiento marxista en un país esterilizado ideológicamente. Este texto trata de recuperar el pensamiento soviético en la esfera de los estudios académicos de la izquierda latinoamericana.

Halloween has ancient roots in Greece and Rome, where festivals honored and placated the spirits of the dead. Christianity developed its own holidays dealing with dead spirits: All Saints’ Day, All Hallows Eve, and All Souls’ Day. Celtic peoples celebrated Samhain at this time, which marked the end of the old year and the beginning of the new. They held an evening bonfire as well as a feast, both of which were transformational, regenerating people through interaction with mythical beings from the Otherworld thought to be active at that liminal time. The chapter explains how pagan and Christian traditions merged into Halloween. Finally, the chapter shows how the mythology underlying Halloween can help us celebrate the holiday in a way that can be transformational.

This chapter first discusses how the transition into summer was symbolized by myths in which a figure representing summer and the sun defeated a figure representing winter, which battle was reenacted in May Day celebrations. The chapter then covers May Day eve bonfire rituals (cf. Beltane), which cleansed the land and livestock for summer. This was also a liminal time when the veils between the worlds were thin and threatening supernatural beings were active, so rituals were held to appease them. The chapter then discusses the later Maypole ritual, as well as the May Queen as a later variation on goddesses associated with summer and fertility. The chapter finally shows how the pagan rituals were revived in the Catholic “Crowning of Mary” May Day ritual.

On November 18, 1999, Texas A&M University (TAMU) experienced profound tragedy when the famed Aggie Bonfire collapsed, killing 12 students and injuring 27 others. This essay examines the rhetorical dynamics of the TAMU Bonfire Memorial and explores how it navigates the tension created when a constitutive symbol is implicated in a moment of tragedy. Specifically, we use this case to explore how memorials help shape perceptions of victim agency in commemorative form. As we argue, the memorial taps into resonant modes of public reasoning—including temporal metaphors, Christian theology, and campus tradition—to imply the tragic outcome of the 1999 collapse had cause beyond human or institutional control. Our analysis of the Bonfire Memorial illustrates the importance of commemorative agency and, in particular, how eliding victim agency can limit epideictic encounters that might foster a sense of present and future engagement on unreconciled issues.

English authorities were thankful almost beyond measure for the last-minute thwarting of the Gunpowder Plot. In place of the plotters’ planned explosion, throughout London bonfires were lit on November 5, 1605, to celebrate this escape from treason. In gratitude, Parliament in January passed a Fifth of November Act, decreeing that every November 5 henceforth should be celebrated as a holiday and day of thanksgiving, Attendance at special church services was mandated for the morning, while evenings centered on bonfires, often complete with fireworks mocking the failure of the explosion planned for the House of Lords. As a typical example, a few days after that first November 5 William Barlow, bishop of Rochester, gave a sermon comparing Guy Fawkes to Caligula and Nero.

Woodstock ’99, however, differed dramatically from its famous forebear. Most of all, Woodstock’s historic message of communal harmony was lost on a young audience clamoring for angry, aggressive music. As journalist Barry Walters writes in his Woodstock review, at the center of the maelstrom lay the music of headlining acts like Limp Bizkit, Korn, and Kid Rock. Just as history has looked back on the original Woodstock with grainy footage of body-painted hippies, Woodstock ’99 will undoubtedly be remembered by the bonfires that raged out of control as concertgoers rioted and looted. Mixing together elements of grunge, rap, and a resuscitated heavy metal style, these groups were generally lumped together under the label of “nu metal.” The late-night programming of electronica acts Moby and Fatboy Slim meant no pay-per-view coverage, and techno’s Chemical Brothers—the one major act that managed to plug into the original Woodstock’s euphoric togetherness—had to go up against Metallica.

This chapter uses the Imitation Game to explore Scottish and English identities in the wake of the 2014 Scottish Independence Referendum. The two hypotheses—(a) Scottish people would have a stronger sense of national identity than English people, and (b) it would be harder for English people to pretend to be Scottish than vice versa—were based on the idea that Scots are more reflexively aware of their distinct identity. The quantitative data confirmed both hypotheses whilst the qualitative data gives an insight into the way Englishness functions as a hegemonic identity within the United Kingdom. The chapter concludes by highlighting the opportunities for longitudinal research using the Imitation Game method.

On 4 June 1788, the infant colony in Sydney Cove was treated to a rare sonic celebration. The ‘First Fleet’ that brought the first convict ‘colonists’ to establish a permanent British colony in New Holland (Australia) had been at Sydney for just over five months. David Blackburn, the Master aboard HMS Supply, one of the two ships then at anchor, wrote that: ‘No Cannon had ever been fired since our arrival on the Coast … but on that day being “His Majesty’s Birth Day,” the two ships ‘fir’d a salute of 21 Cannon Each – at Sun Rise, Mid Day and at Sun Set.’ 1 Daniel Southwell, a deck officer of HMS Sirius, who seems to have been ashore on the day, noted that such noises formed part of the usual celebrations of the monarch’s birth day ‘with great state and solemnity, and large bonfires,’ all of which ‘must have frightened’ the natives. 2 For Southwell, the sound of celebration was comprehensible only to the colonists. The sound of ceremonial gunfire was a marker of possession and of shared meaning inaccessible to the Indigenous people, who, he supposed, could hear the sounds of celebration only as frightening noise.

To live is to war on trolls in the confines of heart and mind;to write – is coming to the barof one’s own private Judgement day.1There is something strangely cinematic about the opening scenes of H...

The 2020 firework season will pose a huge welfare problem for many pets. Claire Hargrave explains how you can prepare owners of all companion animals for this noisy time of year.

Following other critics of the so-called “finance fiction” or “fi-fi” genre, the chapter begins by observing that finance doesn’t play a major role in Tom Wolfe’s The Bonfire of the Vanities: It is limited to the pages about a gold-backed bond and the neoliberalization of black power, an issue that Wolfe had already addressed in his earlier “Radical Chic.” Instead, the chapter identifies “psychosis” as a major theme in this contemporary finance fiction. While many critics have focused on racism in the novel, and in some cases on what they perceive to be the racism of the novel (which, in its avowedly all-inclusive representation of New York City privileges the upper-class white perspective), its revisionist reading lays bare what I consider to be the novel’s central drama: how both its white, upper-class protagonist Sherman McCoy and its black, lower-class protagonist Henry Lamb are caught up in psychotic situations created by money, politics, and the media—situations over which they have no control. The chapter ultimately turns to Cristina Alger’s The Darlings as an example of how this is borne out in post-2008 financial fiction.

This article looks at how and why Bonfire Night celebrations became more peaceful in the later nineteenth century in some smaller Kent towns and what this process reveals about local civic cultures and identities. The drive towards respectability is seen both in the changing business relationships between participants, spectators and local tradesmen and in the evolving role of satire within processions. The ‘social energy’ visible at these events was channelled such that earlier class and other vertical conflicts within these towns were superseded by horizontal rivalries without, as they competed against each other (an important local variant of civic boosterism) to build free public libraries, for example. Moreover, more peaceful ‘Fifths’ and better reading facilities were linked, since both formed part of the much-altered prevailing civic cultures in these towns – their comprehensive, continuous, identity-driven efforts to present themselves in the best possible light against their rivals.

Tom Wolfe’s first novel, The Bonfire of the Vanities, has often been viewed as a satirical attack on Wall Street and the mentality of a city torn to pieces by ethnic strife. Wolfe’s reaction was to deny that his novel was a satire. This article argues not only that the pursuit of status and freedom has a serious and non-serious side in Wolfe’s works, but also that in Bonfire Wolfe’s actual ideal takes the shape of a utopian republicanism and leads back to a notion of a society consisting of unique and free individuals united in a common pursuit for a just society in light of the common good—not in the shape of equality, but in light of virtue and freedom.

The government’s recent ‘bonfire of the quangos’ put at issue the future of the Youth Justice Board for England and Wales (YJB). Drawing on research with YJB staff, ministers and civil servants, this article argues a central body like the YJB is crucial for youth justice. The institutions of government bureaucracy are an important part of the penal field in which policy is produced. An ‘arm’s length’ body outside the civil service allows central decision making to be directed by expertise and child-centred principles. However, the same features that make the YJB important also make it both high risk for ministers and difficult to defend.

Reichardt’s analysis of representations of Wall Street masculinity in contemporary American film and fiction centers on the systemic link between economy/economic discourse, individualism, risk-taking, and masculinity. Focusing on novels and films such as Wall Street (1987), The Bonfire of the Vanities (1987), American Psycho (1991), Cosmopolis (2003), and Dear Money (2010), Reichardt inquires into which ways the (dis-)functioning of the contemporary financial market can be explained as a symptom of developments within the history of individualism, and in which ways this individualism is gendered and related to American forms and notions of masculinity. According to Reichardt, a specific form of masculinity and of hypermasculine behavior is prevalent on Wall Street and is linked to extreme forms of risk-taking.

The termination of state agencies has been a prominent aspect of administrative 'rationalization' programmes arising from the Global Financial Crisis. In this article, the frequency and type of agency terminations that have occurred in Ireland post-2008 are examined in longitudinal perspective. Following a consideration of agency types, the logic of agency rationalization is explored with a focus on the different ways in which agencies are terminated. Drawing on a unique dataset of Irish state agencies over a 90-year period, the article presents evidence concerning the degree to which terminations over the 2008-11 period differ, if at all, from those that have occurred previously. In concluding, the article proposes that rather than witnessing agency 'culls' and 'bonfires', there is 'life after death' for agencies and their work.

The celebrations in Cambridge to welcome the relief of Ladysmith in March 1900 took the form of a huge illegal bonfire erected in the town market place by students and townspeople, fed by wood taken without permission from public and private buildings in the city and accompanied by a firework fight. This was the third such bonfire to be lit in the market place in almost as many years, the first two prompted by the university’s rejection of degrees for women in 1897 and by a visit to Cambridge by Lord Kitchener in 1898, and it therefore contributed to a rapidly-developing crisis over the extent and effectiveness of the control exercised at street level by both the city and the university authorities. The controversy sparked off by the relief of Ladysmith gave particular importance to the preparations being made for the expected relief of Mafeking later in the year, which became the vehicle for an effective reassertion of authority and control by the city council. The article also considers the way ...

Unlike her friend Willa Cather, novelist Dorothy Canfield addressed a range of public issues including public education, economic and social inequality, denial of career opportunities to women, racial prejudice, and war. Yet the political element in her fiction has not usually been recognized, even when her educational and humanitarian aims have been. In “Writing Politically,” Janis Stout argues that a number of Canfield's novels, including The Bent Twig (1915), The Brimming Cup (1921), The Home-Maker (1924), Her Son's Wife (1926), The Deepening Stream (1930), Bonfire (1933), and Seasoned Timber (1939), can rightly be labeled political fiction.

Josquin's Rome: Hearing and Composing in the Sistine Chapel , by Jesse Rodin. AMS Studies in Music. Oxford and New York: Oxford University Press, 2012. xxvi, 395 pp. Josquin's Rome is a terrific book. Detailed analysis of Renaissance music is still very hard to come by. It is therefore a real pleasure to read a book that engages with the actual notes in a detailed and persuasive way. Jesse Rodin provides lots of musical examples, with markings, ensuring that the analytical points are crystal clear. He makes every musical observation serve a larger argument, so the discussion never descends to boring lists of features or musical events. Rodin also provides access to recordings and scores of much of the music discussed in the book. The recordings are available in excellent performances on a commercially released CD sung by Rodin's own ensemble, Cut Circle, and on the Oxford University Press website.1 Where the musical examples can be found on the CD, the band number and the timing of the example within the band are shown in the margin. The website also includes downloadable scores edited by Rodin of all the pieces he discusses (scores for seven little-known liturgical works are found in appendices C and D of the book). Rodin is among the first to exploit these kinds of web resources in support of advanced musicological research. Even in the case of Patrick Macey's Bonfire Songs—another book on Renaissance music that is conceived to be read with both new editions and recordings to hand—the CD is included with the book but the scores are available only from A-R editions. We still have not seen the whole package (book, scores, recordings) in one place. I am looking forward to the day when we can read an ebook, click on the musical example and hear it performed, and then click again to see the example in its larger context within the whole musical work. As the first chapter of Rodin's …

UK Bonfire Night (BFN) is an annual event on 5 November which celebrates the failed ‘gunpowder plot’ of Guy Fawkes, who intended to blow up the Houses of Parliament. This event is celebrated with firework and bonfire displays, which reduce visibility and increase air pollutant concentrations. A two- to four-fold increase in particulate matter concentrations was seen at some surface monitoring sites. Satellite measurements of aerosol optical depth found increases of 10–90% between days before and after BFN.

Celebrate the 5th of November with a pretend bonfire party that children will find as exciting as the real thing. Link to creative artworks such as these firework prints (pictured) to really get them talking.

El artículo trata de la relación de música y sociedad en el contexto cultural mexica, las escuelas de enseñanza y la organización del servicio ritual de los templos, los cargos y diferencias de maestros que tenían para la instrucción de los jóvenes que se dedicaban al servicio de ellos. Las danzas dedicadas a deidades específicas, según los dictados del Calendario Ceremonial (Cempoalapohualli), la predestinación para la música, cifrada en el Calendario Adivinatorio (Tonalpohualli), los servicios prestados por los jóvenes a los templos (velar, coger leña, mantener los fuegos rituales y los cantos y bailes adecuados para cada momento litúrgico). El uso ritual de alucinógenos. Y los instrumentos musicales prehispánicos.

This essay critiques the rhetorical and ideological strategies by which aesthetic pleasure has been devalued in both Renaissance and contemporary humanism. Through a close reading of Shakespeare's Richard II, the essay shows how the abjection of vain (both narcissistic and futile) pleasures lubricates the play's ideological machinery. It demonstrates further that, as a play, Richard II is itself a manifestation of the forms of vain pleasure that the dramatic world within the play aims to scapegoat. This reading of Shakespeare's play is framed by an argument against commonplace narratives about the legacy of deconstructive theory. Just as Shakespeare's second tetralogy reinforces the submission of pleasure to use and vanity to virtue, so have critics tended to redeem the forms of pleasure for which deconstruction has been routinely vilified. Because the demand for ethical responsibility reinscribes antifeminist and homophobic energies, it is worth reexamining the abjection of vanity on which the Western socioethical sphere depends for its force.

From Oklahoma City to Columbine to the Boston Marathon finish line, individuals around the world have responded to violent mass deaths publicized in mainstream media by creating ever-larger temporary memorials and sending expressions of sympathy—such as letters, flowers, tokens, and mementos—by the tens and even hundreds of thousands. Increasingly, there is an expectation that some, if not all, of the condolence and temporary memorial items will be kept or saved. This unusual and unexpected task of archiving so-called “spontaneous shrines” often falls to libraries and archives and few protocols, if any, exist for librarians and archivists in this role. This chapter aims to provide insight and guidance to librarians or archivists who must develop their own unique response to unanticipated and unthinkable tragedies. Response strategies are covered in both a discussion of the history and literature surrounding temporary memorials and three disaster case studies: the 1999 Texas A&M Bonfire Tragedy, the 2007 Virginia Tech Campus Shooting, and the 2012 Sandy Hook School Tragedy. We’ve all become a nation of hoarders. – Dr. Erika Doss, American University

The well-known historian, political author and patriot Ernst Moritz Arndt wrote these words in the preface to the second edition of his work On the Celebrations of the Battle of Leipzig, which appeared in the summer of 1815. He expressed his sentiments on the first evening of the ‘National Festival of the Germans’, which was celebrated in hundreds of towns and villages across Germany on 18 and 19 October 1814 to mark the anniversary of the Battle of Leipzig. For Arndt, the experience of the widely visible fires linking the various regions of Germany must indeed have been remarkably moving. After all, the initiative for these ‘joyful bonfires’ (Freudenfeuer), as well as for the national festival as a whole, had come largely from him and a small circle of like-minded friends in Hesse. These included Friedrich Ludwig Jahn, known as the father of the gymnastics movement, who like Arndt worked at this time for the Central Administrative Department of the Allied Powers in Frankfurt am Main, and the Rodelheim Counsellor of Justice Karl Hoffmann. These German-national patriots had met in early May 1814 and made plans for the future. Among the topics of the meeting was the introduction of a ‘Festival of the Battle of Leipzig’, which Arndt had suggested shortly before in his pamphlet Another Word on the French and Us. He intended it to foster the ‘preservation and invigoration of German nature and German thought’, the ‘awakening of German strength and discipline’ and the ‘revival of new and old memories’ of German history.2

This study of Thomas Hardy’s The Return of the Native (1878) examines the context of the 1840s when the narrative is set, when the celebration of November Fifth had become an annual occasion of radical violence. Through the symbol of the bonfire The Return of the Native examines contemporary fears of violence in England in the wake of the French Revolution against an indigenous, age-old culture of economic unrest and rebellion. This division between political and economic radicalism is figured in the distinction between Eustacia Vye’s association with bonfires and Paris and the Egdon laborers whose bonfire burning is an age-old act of rebellion that, in the 1840s, had associations with radical violence on account of economic grievances. Bonfire Night in The Return of the Native thus gives expression to the political and economic issues that underlie the narrative and the economic issues that remain unresolved, thus reflecting the complex and divided radical climate of England in the wake of the French Revolution. This reading of the significance of the 1840s as a setting for the narrative provides a coherent framework for understanding the seemingly disparate elements in the novel, namely bonfires as a structural motif, Clym’s return from Paris and his educational program, the breakdown of the Yeobrights’ marriage, the death of Eustacia, and Hardy’s addition of the epilogue, “Aftercourses,” as a revised ending.

I was standing on a street corner in Chapeltown, Leeds, near a Bonfire Party that was blocking a side-street off Spencer Place. Camera in hand, I was looking for some shots and maybe some interview...

In September 2003, dozens of Guaraní families from the town of Hipólito Yrigoyen in northwest Argentina decided to take back La Loma, the forested hill that stands at the edge of town and from where they had been expelled decades earlier by the San Martín del Tabacal sugar plantation. On the verge of a cliff from where they could see the town and behind it the sugarcane fields, men, women, and children began clearing a space near their old cemetery in order to plant and begin building homes. In their makeshift camp, people raised an Argentinean flag and erected signs that read “Our Land” and “Argentinean Land.” The participants in the takeover whom I talked to a few months later remembered that their return to La Loma generated an enormous collective enthusiasm and the hope of living “like before,” working the land, raising animals, and free from the urban poverty and overcrowding of Hipólito Yrigoyen. However, six days later, when over a hundred people had gathered in the dark around a bonfire, police officers stormed the place shouting, “Move out!” Some officers accused them of being “undocumented Bolivians”; others asked where the Argentinean flag was, offended the flag was there. Twenty men and two women were arrested, handcuffed, and forced to walk single file down the hill, in an atmosphere of screams and scuffles that included shots in the air and the beating of a young man. A person from the community recalled what the plantation spokesperson subsequently said about their claim, based on the fact that many of their ancestors were plantation workers who came from Bolivia: “What do these immigrants think they're asking for? They should go ask for land in Bolivia.”

The thirteenth-century motet repertory has been understood on a wide spectrum, with recent scholarship amplifying the relationship between the liturgical tenors and the commentary in the upper voices. This study examines a family of motets based on the tenors IOHANNE and MULIERUM from the feast of the Nativity of John the Baptist (24 June). Several texts within this motet family make references to well-known traditions associated with the pagan festival of Midsummer, the celebration of the summer solstice. Allusions to popular solstitial practices including the lighting of bonfires and the public criticism of authority, in addition to the cultural awareness of the sun's power on this day, conspicuously surface in these motets, particularly when viewed through the lens of the tenor. The study suggests the further obfuscation of sacred and secular poles in the motet through attentiveness to images of popular, pre-Christian rituals that survive in these polyphonic works.