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              <description>A name given to the resource</description>
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                  <text>Medievalism on the Streets</text>
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                  <text>This Collection analyses popular medievalism in material and public culture from the mid-nineteenth century to the present, with an emphasis on popular medievalist theatre, parades and public spectacles, as well as recreational, literary and political associations. It explores the ways in which medievalism was not simply derivative but also local and disctinctive. In this Collection you will find items relating to medievalism in public contexts and popular culture, and the revisitation or reenactment of the Middle Ages by groups such as the Society for Creative Anachronism.</text>
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              <text>&lt;p&gt;&lt;a href="http://www.mainlymedieval.com/store/product_info.php?products_id=883"&gt;http://www.mainlymedieval.com/store/product_info.php?products_id=883&lt;/a&gt;&lt;/p&gt;</text>
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                <text>Pilgrim Badge: St James of Compostella</text>
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                <text>Badge, Compostella, material culture, â€˜Mainly Medievalâ€™, medieval pilgrimage, NSW, New South Wales, pilgrim, pilgrimage, replica, reproduction, Saint James, scallop shell, shrine, Spain, St James, symbolism, Way of St James</text>
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                <text>An advertisement for a scallop shell badge distributed by â€˜Mainly Medievalâ€™, an online re-enactor supplies company based in New South Wales. The scallop shell badge signifies that the wearer has completed the lengthy overland pilgrimage known in English as the Way of St James. This pilgrimage, which now starts at Roncesvalles, gradually winds its way to the Cathedral in Compostela, NW Spain. The ninth-century version, however, was considerably shorter due to the Moorish occupation. This early route started at Oviedo, passed through Lugo, and culminated at Santiago de Compostela, covering a distance of 328 km. The church was built at Compostella as a shrine to James, the son of Salome and Zebedee, who died in Jerusalem AD 44 by order of King Agrippa. His body was reputedly rediscovered in 840 by divine revelation to Bishop Theodomirus (See Gertrude Jobes, Dictionary of Mythology Folklore and Symbols, New York, The Scarecrow Press, 1962, vol.2, p.1372). The Vatican â€˜officiallyâ€™ confirmed the location of St Jamesâ€™s relics and tomb via a Papal Bull in 1884, and consequently the Camino de Santiago de Compostela became one of the worldâ€™s great long-distance â€˜pilgrimages.â€™ </text>
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                <text>Mainly Medieval</text>
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                <text>2011</text>
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            <description>Information about rights held in and over the resource</description>
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                <text>Copyright Â© 2011 Mainly Medieval</text>
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        <name>Saint James</name>
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        <name>scallop shell</name>
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        <name>shrine</name>
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        <name>St James</name>
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        <src>https://ausmed.arts.uwa.edu.au/files/original/d58d6dc9af1c51c8f89b7d2d701d41ce.pdf</src>
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                  <text>Medievalism at the Foundations</text>
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                  <text>This Collection illustrates how medievalism has always existed â€˜in plain viewâ€™ in Australian public life, as a conspicuous cultural memory ghosting Australiaâ€™s modernity. It focuses on discourses about, debates over, and changing interpretations of i) Australiaâ€™s medievalist political and religious institutions and rituals, ii) its architecture, and iii) its civic environment. In this Collection are items relating to all three of these key areas. Firstly, you will find items that point to the medieval influences and inflections that still permeate and influence our political, legal and religious institutions and traditions. Secondly, you will find numerous examples of neo-gothic and neo-romanesque architecture, and some cases where architectural features are known to have been modelled on specific medieval buildings. Thirdly, you will find items relating to the ways in which medievalism is incorporated into our civic environments and expressed through statues, monuments and war memorials.</text>
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              <text>&lt;p&gt;Newspaper Article&lt;/p&gt;&#13;
&lt;p&gt;&lt;a href="http://nla.gov.au/nla.news-article50059249" target="_blank"&gt;&lt;span style="font-size: 10pt;"&gt;http://nla.gov.au/nla.news-article50059249&lt;/span&gt;&lt;/a&gt;&lt;/p&gt;</text>
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                <text>Rothenburg</text>
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                <text>Adolf Hitler, Hitler, Adolf Hitler (1889-1945), architecture, art, Bavaria, Bayreuth, burgher, Burgomaster Nusch, cathedral, church, commander-in-chief Tilly, â€œDer Meistertrunkâ€, Dinkelsbuhl, education, engraving, festival, Friedrich Schiller (1759-1805), Germany, German folklore, gothic architecture, â€˜heroic pastâ€™, historical plays, Johann Wolfgang von Goethe (1749-1832), journeyman, Master, medieval city, medieval craft, medieval housing, medieval town, merchant, Nazi parades, Nuremburg, pageant, Peasantsâ€™ Revolt (1525), Rathaus (Town Hall), religion, Roder gate, Rothenburg, school pilgrimages, St James, St Marcus Tower, Thirty Yearsâ€™ War (1618-1648), Tillman Riemenschneider (1460-1531), tradition, Wagner festival, walled town, Whitsuntide</text>
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                <text>In this article, John T. McMahon discusses a visit to Rothenburg in 1936, which he describes as â€œthe finest surviving example of a medieval city with its walls, gates and towersâ€. After giving a brief history of Rothenburgâ€™s medieval past, its conversion to Protestantism after the Peasantsâ€™ Revolt in 1525 and its involvement in the Thirty Yearsâ€™ War, he recounts a folkloric tale about Burgomaster Nusch saving the town from being plundered in 1621, by plying the Catholic Commander-in-Chief Tilly and his Imperial soldiers with large quantities of wine and himself accepting a challenge to drink the contents of a very large goblet. This tale, McMahon suggests, began the tradition of performing the historical festival play, â€œDer Meistertrunkâ€, in the Rathaus (Town Hall) every Whitsuntide. He then moves on to discuss what he coins as â€œHitlerâ€™s Historical Programmeâ€. In Nazi Germany, he suggests, there is a renewed interest in German folklore, a â€œrenaissance of interest in the heroic stories of the German peopleâ€. As well as the festival play in Rothenburg, he cites school pilgrimages to the homes of Goethe and Schiller, the founding of museums, and parades in historically significant locations such as Nuremburg as examples of this trend. He commends the â€œfar-reaching educative influence of such a treatment of historyâ€, suggesting that â€œwe could, with profit, do much more of that form of pageantry in school entertainments and occasional celebrationsâ€. He concludes, however, by taking issue with Hitlerâ€™s stance on religion. Not only were the church steeples and shrines he saw in Bavaria evidence of the continued importance of religious faith in the â€œsimple God-fearing lives of peasant farmersâ€, he argues, the continuing legacy of gothic churches such as St James (built in 1373) and ecclesiastical artwork such as Riemenschneiderâ€™s 1478 â€œLast Supperâ€ could simply not be overlooked. </text>
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                <text>McMahon, John T.</text>
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                <text>National Library of Australia</text>
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                <text>The Western Mail</text>
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                <text>5 November 1936, p. 36.</text>
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                <text>The Western Mail</text>
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