idea is also convincing. Essential to this task is the extensive translation published here of A.M. Panchenko’s Laughter as Spectacle : “Holy Foolishness in Old Russia,” “Holy Foolishness as Spectacle,” and “Holy Foolishness as Social Protest.” These three chapters, ably translated by Hunt, Kobets and
The Culture of Authoritarianism in Latvia, 1934–1940
Deniss Hanovs and Valdis Tēraudkalns
The regime, which lasted for only six years (1934-1940), was shaped by the controversial figure of Prime Minister and Leader of the People (Vadonis) Karlis Ulmanis.
This new, archive-based study illustrates the development of authoritarianism in the region, shows controversies and similarities and places the regime's leader in the international context of European authoritarian culture. The book shows how mass culture and technologies, ancient drama and European modernism were combined to reinforce the idea of legitimacy of a new non-democratic regime.
performers' approaches to repertoires and spectacle reveal a non- linear understanding of time which subverted the materialist, ideological emphasis on the march of history and the movement toward communism. This "folding" was re- flected in songs by the overlap of the "past" or "future" with the "present
played right into the hands of Catholic polemicists. It was discussed in the popular ultramontane paper The World in spring 1861, and excerpts from it were published in French translation in the same paper starting in September 1861, two weeks after the Russians staged a big spectacle in Paris by
inevitably de-emphasizes the visual side o f theater, and driven to the extreme, is capable o f reducing the theatrical action to zero. On the contrary, circus is the action, the visual attraction, the spectacle as such. In this regard, circus is for the theater what the futurist "autonomous word (samovitoe
terrorist violence, Savinkov also does not depict the heroics of the revolutionary martyr. Instead, he exposes how the revolutionary makes an unnecessary spectacle of blood sacrifice to immortalize himself as a heroic martyr. In his works, Savinkov uses journalistic sensationalism to satirize the print
David M. Goldfrank
- lished Duortsovye razriady and Zabelin's classic Doma8hnyi byt' russkikh tsarits. Some anecdotes are illuminating and fascinating. For example, in 1672, the tsarevna attended a day-long theatrical spectacle, "Ahasuersus and Esther," but since women of this station were still secluded, they had to observe
WILLIAM C. BRUMFIELD
WILLIAM C. BRUMFIELD I N V I T A T I O N TO A B E H E A D I N G : T U R G E N E V A N D T R O P P M A N N The penalty o f death becomes for most men a spectacle, and for a few an object o f compassion mingled with indignation, one or other o f these senti- ments occupying the spectator's mind
respects. It also creates the effect of opulence in the arid contexts where water and waterscapes are indeed a form of luxury. 57 Of course, the arid environment alone does not accord greenery and water-filled landscapes the status of spectacle—it must be culturally constructed as something to be valued
John E. Bowlt and Nicoletta Misler
transverse connections between spectator and spectacle as in Spontannye igry na prirode [Spontaneous Games in Nature] of 1968. Ultimately, Infante and Goriunova, privy to the divine spirit, simply remind us that the Artifact, supreme or profane, is but a fleeting presence between the Grand Néant [great