*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
“Under [General Francisco] Franco,” he said, “attendance at Catholic holidays was obligatory and much Catalan folklore was banned. People avoided the religious processions and, once they were no longer mandatory, ignored them… Marvesa’s [Spain] festive license of demons and dragons is no longer of darkness. If Franco claimed the mantle of Catholic light, then to party as Catalan devils is a happy celebration of freedom.
Demons and dragons are a customary feature of saints’ days and Corpus-Christi festivals throughout Spain and its former empire. They are also common in Carnivals. Indeed, it is partly because of the presence of demons, dragons, and other masked transgressive figures that Carnival has been so often designated – by defenders and detractors alike – as a pagan or devilish season, a time of unrestrained indulgence before the ascetic penances of Lent.
Julio Caro Baroja, the father of Spanish Carnival studies, scorned the antiquarian notion that the masked figures and seasonal inversions of Carnival were “a mere survival” of ancient pagan rituals. Carnival, he argued, was first nurtured by the dualistic oppositions of Christianity. Where it survives – for when he wrote it had been banned by Franco – it still enacts these old antagonisms. “Carnival,” he concluded, “is the representation of paganism itself face-to-face with Christianity.”
... Peter Burke, one of the more lucid historians of popular culture, has proposed that “there is a sense in which every festival [in early modern Europe] was a miniature Carnival because it was an excuse for disorder and because it drew from the same repertoire of traditional forms.
Max Harris in Carnival and Other Christian Festivals: Folk Theology and Folk Performance
Comments are welcome!
* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
Artists, when they are absorbed in their work, are also deeply connected to other human beings. The theologian Matthew Fox said, “The journey the artist makes in turning inward to listen and to trust his or her images is a communal journey.” The psychologist Otto Rank argued that, “The collective unconscious, not rugged individuality, gives birth to creativity.”
To be sure, artists are not making real contact with real human beings as they work in the studio, but they are making contact in the realm of the spirit. The absence of the pressures real people bring to bear on them allows them, in solitude, to love humankind. Whereas in their day job they may hate their boss and at Thanksgiving they must deal with their alcoholic parents, in the studio their best impulses and most noble sentiments are free to emerge.
Eric Maisel in A Life in the Arts
Comments are welcome!