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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;a href="http://museumvictoria.com.au/bfa/view_single.asp?qNum=MM%20002015"&gt;http://museumvictoria.com.au/bfa/view_single.asp?qNum=MM%20002015&lt;/a&gt;</text>
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                <text>Federated Municipal Employees Marching in Trade Union Parade</text>
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                <text>Federated Municipal Employees' Union, parade, parades, procession, processions, banner, banners, float, floats, horse-drawn, trade union, trade unions, trade unionism, labour, trade procession, trade processions, working class, Ballarat, Victoria, Melbourne, advertising, workers, Walter Ham, 1920</text>
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                <text>Federated Municipal Employees depicted with a FME banner drawn by four horses at a trade union parade in Ballarat, 1920. Some historians consider trade unions to be the successors of medieval guilds. &lt;br /&gt;&lt;br /&gt;For information regarding the Federated Municipal Employees' Union of Australia, see:&lt;br /&gt;&lt;a href="http://www.atua.org.au/biogs/ALE0475b.htm"&gt;http://www.atua.org.au/biogs/ALE0475b.htm&lt;/a&gt;</text>
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                <text>Museum Victoria</text>
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                <text>ca. 1920</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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PDF</text>
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                <text>Float for the Juvenile Section of the Ancient Order of Foresters</text>
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                <text>Ancient Order of Foresters, Foresters, friendly societies, friendly society, procession, processions, parade, parades, float, floats, fraternity, fraternities, banner, banners, child, children, juvenile, Ted Hood, NSW, New South Wales</text>
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                <text>&lt;p&gt;Image depicting a children's float for the Ancient Order of Foresters at a parade in NSW.&lt;/p&gt;&#13;
&lt;p&gt;&lt;strong&gt;About the Ancient Order of Foresters:&lt;/strong&gt;&lt;/p&gt;&#13;
&lt;p&gt;&lt;span style="font-size: 10pt; font-family: Arial;"&gt;The Ancient Order of Foresters originated in England in the mid-eighteenth century, with the first recorded Foresters meeting being held in Leeds in 1834. The Ancient Order of Foresters established its first branch (court) in Australia in Victoria in 1849.&lt;/span&gt;&lt;/p&gt;&#13;
&lt;p&gt;&lt;span style="font-size: 10pt; font-family: Arial;"&gt;The Foresters are a non-profit &lt;span class="spelle"&gt;organisation&lt;/span&gt;. The principles of the society are founded on a desire to provide financial and social benefits as well as support to members and their families in times of unemployment, sickness, death, disability and old age. Consequently, the Foresters played a particularly active role in the lives of members and their families during the Depression and both World Wars.&lt;/span&gt;&lt;/p&gt;&#13;
&lt;p&gt;&lt;span style="font-size: 10pt; font-family: Arial;"&gt;Membership growth was significant during and up to the mid 1940's. At this stage the society had nearly one hundred courts located throughout Victoria, and had representation in all states of Australia. During this period funds raised by Foresters contributed to the construction of approximately twenty Foresters halls throughout the state. These facilities were &lt;span class="spelle"&gt;utilised&lt;/span&gt; for meetings and community purposes and halls were used as refuges in times of trauma such as bushfires and floods.&lt;/span&gt;&lt;/p&gt;&#13;
&lt;p&gt;&lt;span style="font-size: 10pt; font-family: Arial;"&gt;In the post Second World War period membership began to decline as the social circumstances improved due to the growth of the economy and an abundance of work and improvement in the provision of government benefits. Although the importance of such groups as the Ancient Order of Foresters has declined in recent years, the society through a core of loyal and dedicated &lt;span class="grame"&gt;members,&lt;/span&gt; has never wavered from its original objectives and mission to "serve the community and deserving groups by involvement in social activities and fund raising for charities." &lt;/span&gt;&lt;/p&gt;</text>
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                <text>Hood, Ted</text>
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              <elementText elementTextId="12869">
                <text>State Library of New South Wales</text>
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                <text>1929</text>
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                <text>State Library of New South Wales</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>Engraving:&lt;br /&gt;http://www.catalog.slsa.sa.gov.au:80/record=b2132504~S1</text>
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                <text>Friendly Society Picnic March at Belair National Park</text>
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                <text>Ancient Order of Foresters, Foresters Friendly Society, Foresters, Friendly Society, Friendly Societies, banner, banners, procession, processions, South Australia, Belair, SA </text>
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                <text>&lt;p&gt;Men, women, and children marching with Ancient Order of Foresters banners prior to arriving at the Belair National Park. &lt;br /&gt; &lt;br /&gt; &lt;strong&gt;About the Ancient Order of Foresters:&lt;/strong&gt;&lt;/p&gt;&#13;
&lt;p&gt;The Ancient Order of Foresters originated in England in the mid-eighteenth century, with the first recorded Foresters meeting being held in Leeds in 1834. The 'Ancient Order'&amp;nbsp;in the friendly society's title probably refers to the medieval origins of foresters. The term entered Middle English via Old French and is first attested in English in 1297. A forester was an officer in charge of a forest, or of growing timber on an estate&amp;nbsp;(&lt;em&gt;Oxford English Dictionary&lt;/em&gt;).The Ancient Order of Foresters established its first branch (court) in Australia in Victoria in 1849.&amp;nbsp;&lt;/p&gt;&#13;
&lt;p&gt;The Foresters are a non-profit organisation. The principles of the society are founded on a desire to provide financial and social benefits as well as support to members and their families in times of unemployment, sickness, death, disability and old age. Consequently, the Foresters played a particularly active role in the lives of members and their families during the Depression and both World Wars.&lt;/p&gt;&#13;
&lt;p&gt;Membership growth was significant during and up to the mid 1940's. At this stage the society had nearly one hundred courts located throughout Victoria, and had representation in all states of Australia. During this period funds raised by Foresters contributed to the construction of approximately twenty Foresters halls throughout the state. These facilities were utilised for meetings and community purposes and halls were used as refuges in times of trauma such as bushfires and floods.&lt;/p&gt;&#13;
&lt;p&gt;In the post Second World War period membership began to decline as the social circumstances improved due to the growth of the economy and an abundance of work and improvement in the provision of government benefits. Although the importance of such groups as the Ancient Order of Foresters has declined in recent years, the society through a core of loyal and dedicated members, has never wavered from its original objectives and mission to "serve the community and deserving groups by involvement in social activities and fund raising for charities."&lt;/p&gt;&#13;
&lt;p&gt;&lt;a href="http://www.forestersfs.com.au/1history.html"&gt;http://www.forestersfs.com.au/1history.html&lt;/a&gt;&lt;/p&gt;&#13;
&lt;p&gt;&amp;nbsp;&lt;/p&gt;</text>
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                <text>Anon.</text>
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                <text>State Library of South Australia</text>
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                <text>ca. 1914</text>
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                <text>Banners flying at the Society for Creative Anachronism's College Challenge between St. Basil (UWA) and St. Lazarus (Murdoch University). The banners bear the crests/emblems of the competing colleges. In Perth, Western Australia, St. Basil and St. Lazarus are the only two chapters of the SCA which are based at colleges. The event was held at the UWA Campus on the 19th December 2010.&lt;br /&gt;&lt;br /&gt; About the Society for Creative Anachronism and the Kingdom of Lochac  (the Australian and New Zealand regional branch of the SCA):  &lt;br /&gt; &lt;br /&gt; &lt;strong&gt;The Society for Creative Anachronism&lt;/strong&gt; is an international organisation which focuses on the study and  're-creation' of Medieval and Early Modern cultures and their histories  before the seventeenth century. As the prime example of a 'living  history' group, members of the SCA aim to re-create the past through  applying elements of historical knowledge to a practical engagement with  Medieval and Early Modern crafts, martial arts, science, metalwork and  cooking (for example). The Society was created by graduates of the  University of Berkley in California in the 1960s and has since branched  out to include 19 kingdoms, with over 30,000 members in locations across  the globe.&lt;br /&gt; &lt;br /&gt; &lt;strong&gt;The Kingdom of Lochac&lt;/strong&gt; is the regional branch of the Society for Creative Anachronism for individuals living in Australia and New Zealand. &lt;br /&gt; &lt;br /&gt; Information regarding &lt;strong&gt;the College of St. Basil the Great &lt;/strong&gt;can be found at &lt;a href="http://lochac.sca.org/basil/index.php?page=home"&gt;http://lochac.sca.org/basil/index.php?page=home&lt;/a&gt;</text>
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                <text>&lt;p&gt;An image depicting members of the Irish National Foresters Friendly Society on board a float in a Saint Patrick's Day procession in Sydney, ca 1930.&lt;/p&gt;&#13;
&lt;p&gt;&lt;span style="text-decoration: underline;"&gt;About the Society:&lt;/span&gt;&lt;/p&gt;&#13;
&lt;p&gt;The Irish National Foresters Organisation/Friendly Society is a mutual aid society, which was established to help members in distress and the relatives of members who are deceased. It began in 1877 as a breakaway from the Order of Foresters, which was originally set up in England by medieval serfs. As they were not permitted to meet openly, their meetings were gathered in dense forest and they took names associated with forestry and applied them to their leaders (e.g. Chief Ranger, Assistant Chief Ranger, Woodward and Beadle).&lt;/p&gt;&#13;
&lt;p&gt;The I.N.F grew rapidly and soon became the largest friendly society in Ireland. It is non-sectarian, non-political and is not divided by class. It supported Irish nationalism and its constitution called for 'government for Ireland by the Irish people in accordance with Irish ideas and Irish aspirations'. The INF group are non-political and non-sectarian. The Society is also not based on class distinctions.&lt;/p&gt;&#13;
&lt;p&gt;&lt;a href="http://museumvictoria.com.au/collections/items/250056/sash-irish-national-foresters-after-1877"&gt;http://museumvictoria.com.au/collections/items/250056/sash-irish-national-foresters-after-1877&lt;/a&gt;&lt;/p&gt;</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;Image of the Jeanne d&amp;rsquo;Arc bronze statue at the State Library of  Victoria in Melbourne. The statue is the work of French sculptor  Emmanuel Fr&amp;eacute;miet, and is a cast of the 1899 version of his Jeanne d&amp;rsquo;Arc  which stands in the Place des Pyramides in Paris. Purchased in 1906 by  Bernard Hall, the Director of the National Gallery of Victoria, with  funds from the Felton Bequest, it was installed at the entrance to the  State Library of Victoria on 4 February 1907. The sculpture depicts the  young Joan of Arc astride a war-horse, dressed in her body-armour and  raising an oriflamme banner.&lt;/p&gt;&#13;
&lt;p&gt;&lt;span style="text-decoration: underline;"&gt;About Joan of Arc:&lt;/span&gt;&lt;br /&gt; Joan of Arc was born in 1412 in the French village of Domr&amp;eacute;my. From the  age of about 12, Joan had visions of saints and heard heavenly voices  that increasingly urged her to fight for France during the Hundred  Years&amp;rsquo; War. She travelled to the court of Charles De Ponthieu, the  Orl&amp;eacute;anist claimant to the throne, where she was provided with a suit of  armour and her distinctive banner depicting a golden fleur-de-lys. She  secured a decisive military victory to rescue the city of Orl&amp;eacute;ans from  the Earl of Salisbury&amp;rsquo;s English army in 1429, and was present at the  coronation of Charles VII. However, in May the following year Joan was  captured by Burgundian forces at Compi&amp;egrave;gne, and was handed over to the  English. She was tried at Rouen on charges of witchcraft and heresy, and  was condemned to death. On 30 May 1431, she was executed. Two and a  half decades later, the case was appealed and her conviction was  overturned. She was beatified in 1909 and canonised as a saint in 1920.&lt;/p&gt;&#13;
&lt;p&gt;For more information about this statue and its background, see Ted Gott,  &amp;lsquo;An Iron Maiden for Melbourne &amp;ndash; The History and Context of Emmanuel  Fr&amp;eacute;miet&amp;rsquo;s 1906 Cast of Jeanne d&amp;rsquo;Arc&amp;rsquo;, The La Trobe Journal, vol.81,  Autumn 2008, pp.53-68: &lt;a href="http://www3.slv.vic.gov.au/latrobejournal/issue/latrobe-81/t1-g-t5.html" target="_blank"&gt;http://www3.slv.vic.gov.au/latrobejournal/issue/latrobe-81/t1-g-t5.html&lt;/a&gt;.&lt;/p&gt;</text>
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                <text>SCA, Society for Creative Anachronism, St. Basil, Saint Basil, Saint Lazarus, St. Lazarus, kettle hat, armour, armoury, knights, knight, knighthood, chivalry, Kingdom of Lochac, armour making, costume, costumes, UWA, University for Western Australia, Murdoch University, medieval armour, tournament, tourney, battle, medieval craft, craft, metalwork, banner, banners, Swan, black swan, Swan banner, WA, Western Australia</text>
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                <text>&lt;p&gt;This image depicts two members of the Society for Creative  Anachronism (SCA) fighting at the SCA 'College Challenge.' A handmade  banner depicting two black swans, the state emblem for Western  Australia, is billowing nearby. The College Challenge was fought between  members from both St. Basil (UWA) and   St. Lazarus (Murdoch). In Perth, Western  Australia, these are only two  chapters of the SCA which are based in  colleges.&lt;/p&gt;&#13;
&lt;p&gt;About the Society for Creative Anachronism and the Kingdom of Lochac   (the Australian and New Zealand regional branch of the SCA):  &lt;br /&gt; &lt;br /&gt; &lt;strong&gt;The Society for Creative Anachronism&lt;/strong&gt; is an international organisation which focuses on the study and   're-creation' of Medieval and Early Modern cultures and their histories   before the seventeenth century. As the prime example of a 'living   history' group, members of the SCA aim to re-create the past through   applying elements of historical knowledge to a practical engagement with   Medieval and Early Modern crafts, martial arts, science, metalwork and   cooking (for example). The Society was created by graduates of the   University of Berkley in California in the 1960s and has since branched   out to include 19 kingdoms, with over 30,000 members in locations  across  the globe.&lt;br /&gt; &lt;br /&gt; &lt;strong&gt;The Kingdom of Lochac&lt;/strong&gt; is the regional branch of the Society for Creative Anachronism for individuals living in Australia and New Zealand. &lt;br /&gt; &lt;br /&gt; Information regarding &lt;strong&gt;the College of St. Basil the Great &lt;/strong&gt;can be found at &lt;a href="http://lochac.sca.org/basil/index.php?page=home"&gt;http://lochac.sca.org/basil/index.php?page=home&lt;/a&gt;&lt;/p&gt;</text>
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                <text>Carter, Bree</text>
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                <text>19 December 2010</text>
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                <text>No Copyright</text>
              </elementText>
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            <name>Format</name>
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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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PDF</text>
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                <text>&lt;p&gt;A photograph from c. 1911 of a large crowd lining Argent Street in Broken Hill to watch a Labor Day procession of men carrying union banners.&lt;/p&gt;&#13;
&lt;p&gt;Union banners have a medieval predecessor in the banners used by guilds (an association of craftsmen in the same trade), with each guild having a banner to show their trade. Some historians consider trade unions to be the successors of medieval guilds.&lt;/p&gt;&#13;
&lt;p&gt;For an example of recreation medieval guild banners from 1909 in York see &lt;a href="http://www.theyorkcompany.co.uk/find_out_more/page020104.php" target="_blank"&gt;http://www.theyorkcompany.co.uk/find_out_more/page020104.php&lt;/a&gt;&lt;/p&gt;</text>
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                <text>ca. 1911</text>
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                <text>State Library of South Australia</text>
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          </element>
          <element elementId="44">
            <name>Language</name>
            <description>A language of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="13431">
                <text>English</text>
              </elementText>
            </elementTextContainer>
          </element>
        </elementContainer>
      </elementSet>
    </elementSetContainer>
    <tagContainer>
      <tag tagId="158">
        <name>banner</name>
      </tag>
      <tag tagId="420">
        <name>banners</name>
      </tag>
      <tag tagId="3192">
        <name>Broken Hill</name>
      </tag>
      <tag tagId="478">
        <name>float</name>
      </tag>
      <tag tagId="879">
        <name>floats</name>
      </tag>
      <tag tagId="504">
        <name>Labor</name>
      </tag>
      <tag tagId="2120">
        <name>Labor Day</name>
      </tag>
      <tag tagId="221">
        <name>labour</name>
      </tag>
      <tag tagId="1154">
        <name>labourer</name>
      </tag>
      <tag tagId="106">
        <name>New South Wales</name>
      </tag>
      <tag tagId="338">
        <name>NSW</name>
      </tag>
      <tag tagId="417">
        <name>parade</name>
      </tag>
      <tag tagId="899">
        <name>parades</name>
      </tag>
      <tag tagId="157">
        <name>procession</name>
      </tag>
      <tag tagId="878">
        <name>processions</name>
      </tag>
      <tag tagId="2121">
        <name>street parade</name>
      </tag>
      <tag tagId="1928">
        <name>trade</name>
      </tag>
      <tag tagId="499">
        <name>Trade Union</name>
      </tag>
      <tag tagId="500">
        <name>trade unionism</name>
      </tag>
      <tag tagId="501">
        <name>union</name>
      </tag>
      <tag tagId="462">
        <name>unionism</name>
      </tag>
      <tag tagId="1720">
        <name>unions</name>
      </tag>
      <tag tagId="213">
        <name>work</name>
      </tag>
      <tag tagId="129">
        <name>worker</name>
      </tag>
      <tag tagId="502">
        <name>working class</name>
      </tag>
    </tagContainer>
  </item>
</itemContainer>
