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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>This Congregational Church is in the town of Richmond, Tasmania. It was built in 1873 after the previous church, built in 1844, was damaged in a storm. The sandstone building is in the Gothic Revival style with buttresses, and a pointed arch doorway and lancet windows accentuated by the use of moulding. The congregation of the Richmond church decided to remain independent when most other Congregational Churches became part of the Uniting Church in 1977.</text>
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                <text>George Arthur, Convict Church, convict, crenellation, Gothic, Gothic Revival, Henry Laing, lancet window, Thomas Lempiere, pointed arch, Port Arthur, spire, steeple, Tas, Tasmania, tower. </text>
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                <text>&lt;p&gt;The foundation stone for the Convict Church at the former penal settlement of Port Arthur, Tasmania, was laid by Lieutenant Governor George Arthur (1784-1854) in 1836. The church was possibly designed by the Deputy Commissariat Officer Thomas Lempiere (1796-1852) and convict architect Henry Laing (1803-1842). It was built with convict labour. &amp;nbsp;The church opened in 1837 and was never consecrated as it was used by different denominations during the compulsory Sunday services. It could accommodate one thousand people. The former steeple on top of the tower blew down in 1876, and the church was gutted by fire in 1884. Since then it has been a picturesque ruin, similar to many actual medieval churches in Europe. The church is in the Gothic Revival style and features a prominent tower with crenellation, pointed arch doorways, lancet windows, and corner spires.&lt;/p&gt;&#13;
&lt;p&gt;For the rest of the church see &lt;a href="http://ausmed.arts.uwa.edu.au/items/show/1134"&gt;http://ausmed.arts.uwa.edu.au/items/show/1134&lt;/a&gt;&lt;/p&gt;</text>
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                <text>&lt;p&gt;The foundation stone for the Convict Church at the former penal settlement of Port Arthur, Tasmania, was laid by Lieutenant Governor George Arthur (1784-1854) in 1836. The church was possibly designed by the Deputy Commissariat Officer Thomas Lempiere (1796-1852) and convict architect Henry Laing (1803-1842). It was built with convict labour, with some of the decorative stonework and pews done by the boys at the nearby Point Puer Juvenile Establishment. The church opened in 1837 and was never consecrated as it was used by different denominations for the compulsory Sunday services. It could accommodate one thousand people. The former steeple on top of the tower blew down in 1876, and the church was gutted by fire in 1884. Since then it has been a picturesque ruin, similar to many actual medieval churches in Europe. The church is in the Gothic Revival style, with a tower with crenellation, pointed arch windows and doorways, lancet windows, and numerous spires.&lt;/p&gt;&#13;
&lt;p&gt;For the church tower see &lt;a href="http://ausmed.arts.uwa.edu.au/items/show/1136"&gt;http://ausmed.arts.uwa.edu.au/items/show/1136&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;Coop&amp;rsquo;s Shot Tower was completed in 1890 by the Coop family and it operated (making lead shot) until 1960. In 1991 it was incorporated into the Melbourne Central shopping complex in central Melbourne under a conical glass roof. The 50 metre high brick shot tower has been made to look like a medieval tower, with crenelated parapet at the top and a small corner turret. There is also a blind cenellation design in the centre of the tower.&lt;/p&gt;&#13;
&lt;p&gt;For the Victorian Heritage Database entry see &lt;a href="http://vhd.heritage.vic.gov.au/vhd/heritagevic%23detail_places;768"&gt;http://vhd.heritage.vic.gov.au/vhd/heritagevic#detail_places;768&lt;/a&gt;&lt;/p&gt;</text>
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                <text>Society for Creative Anachronism, SCA, Kingdom of Lochac, recreation, re-creation, tourney, tournament, Saint Basil, Saint Lazarus, medieval women, fashion, art, craft, finger braiding, medieval craft, cord, cord-making, Murdoch University, University of Western Australia, UWA</text>
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                <text>Two girls in twelfth and thirteenth century dress making cord on lucets at the Society for Creative Anachronism's College Challenge between St. Basil (UWA) and St. Lazarus (Murdoch University). The event was held on the UWA campus on the 19th December 2010.&lt;br /&gt;&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;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>McEwan, Joanne</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>Coronation Fashions</text>
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                <text>ceremony, ceremonial dress, coronation, coronet, court dress, dress-making, dress regulations, Earl Marshal, ermine, fashion, King Edward VIII, King George VI, kirtle, medieval coronations, fashion, robe,  tiara, Westminster Abbey, medieval style</text>
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                <text>This article from the Western Mail points to the mounting anticipation  regarding dress regulations in the lead-up to King Edward VIII&amp;rsquo;s  coronation, which was expected to take place in May 1937. Questions had  clearly started to circulate about whether traditional ceremonial robes  and coronets would remain the standard of attire, or whether a simpler  form of State dress would be adopted. The article speculates that the  regulations, which would be announced by the Earl Marshal, would likely  differ from those issued twenty-five years earlier for the coronation of  George V in 1911, where ceremonial robes were worn over full court  dress and peeresses wore both coronets and tiaras. In particular, the  robes and kirtles of the peeresses are singled out as garments whose  &amp;lsquo;fate is in the balance&amp;rsquo;, as well as quantities of ermine, which had  already been acquired in a number of cases with the expectation that it  would be used to line ceremonial robes. The article adds that there was  medieval precedent for varying the coronation robes should Edward VIII  choose to do so, as coronets had only been standard attire for barons  and baronesses since the coronation of Charles II in 1661, and robes  since James II&amp;rsquo;s coronation in 1685.&lt;br /&gt; &lt;br /&gt; In fact, this coronation never took place. It was scheduled for the 12  May 1937, but Edward VIII abdicated the throne on 11 December 1936 in  order to marry Mrs Wallis Simpson. He is one of very few English  monarchs not to have been crowned at Westminster Abbey since 1066. His  brother George VI replaced him on the throne, and ruled as the King of  Britain, Ireland and British dominions beyond the seas from 1936-1952.  For more on Edward VIII and his abdication, see H. C. G. Matthew,  &amp;lsquo;Edward VIII [later Prince Edward, duke of Windsor] (1894&amp;ndash;1972)&amp;rsquo;, Oxford  Dictionary of National Biography, Oxford University Press, 2004; online  edn, May 2009 [&lt;a href="http://www.oxforddnb.com/view/article/31061" target="_blank"&gt;http://www.oxforddnb.com/view/article/31061&lt;/a&gt;, accessed 13 Dec 2010].</text>
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                <text>3 September, 1936, p. 38.</text>
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                <text>The Western Mail</text>
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            <description>The file format, physical medium, or dimensions of the resource</description>
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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;span&gt;&lt;a href="http://acms.sl.nsw.gov.au/item/itemLarge.aspx?itemID=42148" target="_blank"&gt;&lt;span style="color: #0000ff;"&gt;http://acms.sl.nsw.gov.au/item/itemLarge.aspx?itemID=42148&lt;/span&gt;&lt;/a&gt;&lt;/span&gt;</text>
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                <text>Corpus Christi at Manly</text>
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                <text>Catholic, Catholicism, celebration, Christ, Corpus Christi, crowd, Eucharist, feast day, feast of Corpus Christi, Hugh of St-Cher, Jacques PantelÃ©on, Juliana of LiÃ¨ge (1193-1258), laity, Latin Rite, Legion of Mary, Manly, Mass, medieval ritual, mystic, mysticism, New South Wales, NSW, nun, Papal Bull, Pope Urban IV, procession, religious ceremony, Robert de Thorete (d.1246), sacrament, St Juliana, Sydney, Ted Hood (1911-2000),Transiturus de hoc mundo, veil, veneration, vision</text>
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                <text>A photograph taken by photographer Ted Hood of the crowd gathered at the Corpus Christi Mass in Manly, New South Wales, in 1934. The group of veiled women in white dress most likely represent the Legion of Mary, an association of Catholic laity who make a commitment to serve the Church by encouraging spiritual work and promoting mercy, in imitation of Mary. The Legion of Mary was founded in Dublin in 1921.&#13;
&#13;
Corpus Christi is an annual feast day observed by the Catholic Church on the Thursday following Trinity Sunday. It celebrates the Eucharist (or â€˜Blessed Sacramentâ€™) as the blood and body of Christ, and is often followed by a procession. Corpus Christi was established as a feast day in the thirteenth century after revelations by a Belgian nun, Juliana of LiÃ¨ge (St Juliana), that she had experienced repeated visions of Christ and had been instructed to petition for a feast day to celebrate the sacrament. Juliana disclosed her visions to Robert de Thorete, the Bishop of LiÃ¨ge, Hugh of St-Cher and Jacques PantelÃ©on, then the Archdeacon of LiÃ¨ge. Robert de Thorete used his power as a bishop (with the authority to order a feast in his diocese) to convene a synod in 1246 and order the celebration of Corpus Christi to be observed the following year. In 1261, Jacques PantelÃ©on became Pope Urban IV. In 1264 he published a Papal Bull, Transiturus de hoc mundo , in which he ordered the annual celebration of Corpus Christi and the granting of indulgences to the faithful for their attendance at Mass and at the Office. </text>
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                <text>State Library of New South Wales</text>
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                <text>State Library of New South Wales</text>
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                <text>A photograph taken by photographer Ted Hood of children participating in the Corpus Christi procession at Manly, New South Wales, in 1934.&#13;
&#13;
Corpus Christi is an annual feast day observed by the Catholic Church on the Thursday following Trinity Sunday. It celebrates the Eucharist (or â€˜Blessed Sacramentâ€™) as the blood and body of Christ, and is often followed by a procession. Corpus Christi was established as a feast day in the thirteenth century after revelations by a Belgian nun, Juliana of LiÃ¨ge (St Juliana), that she had experienced repeated visions of Christ and had been instructed to petition for a feast day to celebrate the sacrament. Juliana disclosed her visions to Robert de Thorete, the Bishop of LiÃ¨ge, Hugh of St-Cher and Jacques PantelÃ©on, then the Archdeacon of LiÃ¨ge. Robert de Thorete used his power as a bishop (with the authority to order a feast in his diocese) to convene a synod in 1246 and order the celebration of Corpus Christi to be observed the following year. In 1261, Jacques PantelÃ©on became Pope Urban IV. In 1264 he published a Papal Bull, Transiturus de hoc mundo , in which he ordered the annual celebration of Corpus Christi and the granting of indulgences to the faithful for their attendance at Mass and at the Office. </text>
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