The Englishman's Christmas

Pimlott, John

doi:10.1093/nq/cxcviii.jan.40b

Cited by 5 publications

(5 citation statements)

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“…Through this construction, Lobethal is both historically and spatially positioned as a tranquil landscape untainted by the concerns and problems associated with urban life. In essence, Lobethal is physically positioned as a traditional community landscape and imaginatively constructed as a social ideal in the face of atomising community relationships (Pimlott, 1978;Hopkins, 1998;Short, 1991). This intersection is replete within both materials promoting the Festival of Lights and the material landscape of Lobethal itself.…”

Section: Discussionmentioning

confidence: 99%

Christmas in the ‘Valley of Praise’: Intersections of the rural idyll, heritage and community in Lobethal, South Australia

Winchester

Rofe

2005

Journal of Rural Studies

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Section: Discussionmentioning

confidence: 99%

Christmas in the ‘Valley of Praise’: Intersections of the rural idyll, heritage and community in Lobethal, South Australia

Winchester

Rofe

2005

Journal of Rural Studies

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“…In total contrast to this evidence from Roman times, a consensus appears to be emerging around the interpretation of at least the contemporary Anglo-American Christmas which would place this festival firmly within the more general category of phenomenon termed "the invention of tradition" that is something that claims links with an ancient past but is really an almost entirely new festival. This theme is certainly prominent in the most important accounts of the modern Christmas, those by Barnett (1954) on the American Christmas and by Golby and Purdue (1986) and Pimlott (1978) on the British Christmas. In addition, these writers provide useful summaries of the longer historical traditions from which the modern Christmas emerged.…”

Section: The Origins Of the Modern Anglo-american Christmasmentioning

confidence: 96%

Christmas: An anthropological lens

Miller

2017

HAU: Journal of Ethnographic Theory

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Why does the festival of Christmas appear to be expanding worldwide while other festivals decline? Why do people emphasize their local rituals, given this is a global festival? Is this a religious festival whose values have been destroyed by materialism? What is the relationship between this family celebratory meal and the divine family to which it pays obeisance? These seemed to be questions that lent themselves to an anthropological perspective. For this reason in 1993 I brought together an edited volume Unwrapping Christmas, which was published by Oxford University Press. For that collection I also obtained permission from Claude Lévi-Strauss to include the first translation of his paper "Le Pere Noël supplicié. " Subsequently, on request from Suhrkamp Verlag, who had published several of my books in German, I submitted the following manuscript as part of their launch of a series of more popular academic works in a digital edition. This is the first publication of the manuscript in English.

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“…83 As for Christmas, while attendances throughout Advent were probably reasonable, the same seems not to have been the case for Christmas Day, unless it happened to fall on a Sunday. Afternoon and evening services on Christmas Day, which had been common before the First World War, were increasingly given up for morning only ones between the wars, 84 while at Bolton in 1937 Christmas Day (a Saturday that year) worshippers were computed as a maximum 4.2 percent of the population, only one-third of the level on a normal Sunday. 85 New Year's Eve services seem to have been far more popular, attracting the largest congregations of the year in some churches, 1,100 at St Peter's, Monkwearmouth in 1936 against the usual Anglican Sunday attendance of 300.…”

Section: Frequency and Seasonality Of Churchgoingmentioning

confidence: 99%

Gradualist or Revolutionary Secularization? A Case Study of Religious Belonging in Inter-War Britain, 1918–1939

Field¹

2013

Church History and Religious Culture

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The timing of secularization in Britain remains a contested topic among historians and sociologists, some regarding it largely as a post-Second World War phenomenon (with the 1960s a critical decade), others viewing it as a more gradual process commencing in the Victorian era. The inter-war years have been little studied in this context, notwithstanding a coincidence of social, economic, and political circumstances which might have been expected to trigger religious change. The extent of religious belonging during this period is reviewed, with reference to quantitative evidence, from two perspectives: churchgoing, and church membership and affiliation. Trends in church attendance are documented, including the demographic variables which shaped it and the effect of innovations such as Sunday cinema and Sunday radio broadcasts of religious services. A conjectural religious profile of the adult population of Britain, c. 1939 reveals that, while, relative to population, there was only marginal growth in professed irreligion and non-Christian faiths since c. 1914, there was accelerated decline in religious worship (notably in terms of regularity) and active affiliation to Protestant denominations. This shift to nominalism particularly impacted the historic Free Churches (the phenomenon had long existed in the Church of England). Examination of these two religious indicators for the inter-war years thus lends further support to the view that secularization in Britain is best seen as a progressive and protracted process.

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The Englishman's Christmas

Cited by 5 publications

References 0 publications

Christmas in the ‘Valley of Praise’: Intersections of the rural idyll, heritage and community in Lobethal, South Australia

Christmas in the ‘Valley of Praise’: Intersections of the rural idyll, heritage and community in Lobethal, South Australia

Christmas: An anthropological lens

Gradualist or Revolutionary Secularization? A Case Study of Religious Belonging in Inter-War Britain, 1918–1939

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