Urban Celebrations in the Light of Ritual Theory Essay Example

from both cultures' influences. The town's history is one of peaceful cooperation between Russians and Tatars, and it is home to over ten churches (seven of which have recently been renovated) and two mosques.

In the middle of the 1990's, it became customary to commemorate Town's Day in Kasimov, as it is for many other Russian towns who began their own traditions after Moscow began systematic celebrations in 1994. Festivities occur annually and consist of parades, carnivals, pageants, religious ceremonies, and other events that adhere to a common format across Russia. Celebrations are often centered around important buildings and construction, which are dedicated and opened on Town's Day. Overall, the holiday serves as a celebration of community origins and achievements and the town's history. The event has become an awaited calendric occasion for inhabitants, especially when it is a Jubilee, or special anniversary, prompting thorough preparations and grand celebrations.

Moscow's impressive celebration of its 850th anniversary in 1997 serves as a model for small towns that seek to emulate its success. Kasimov is one such town, where preparations for the event began at least one year in advance, with many tasks starting even earlier. Leading up to the festivities, posters were displayed on the main street, counting down the days until the landmark event.

Leading up to the upcoming celebration, the local media highlighted notable figures, town history, and renovation projects underway. The town's TV station produced documentaries about the town's history. Following tradition in Russia, Town's Day is celebrated with the unveiling of newly constructed or renovated buildings and infrastructure. As a result of the town's historical significance, federal funds were allocated for renovation work, intensifying Kasimov's

celebrations. However, despite plans for renovation works to begin at least five years prior to the festivities, many were only initiated at the last minute or during the celebration year itself - a common occurrence in Russia.

In celebration of Kasimov's 850th anniversary, numerous construction and renovation projects were carried out. These included the construction of a new hospital building, the relocation of the museum to a reconstructed building with increased space for its collections, and complete reconstruction of two main streets to restore the town's original appearance from its prosperous merchant days. Additionally, renovations were made to various historically significant buildings and city parks. To commemorate the occasion, textbooks and books about the town's history were published and products featuring town symbols were produced and sold. Furthermore, an anthem, flag, and coat of arms were created specifically for the anniversary celebration.

The reconstruction of the town was significant, with extensive action taken like never seen before. The media portrayed the preparation for the celebration as a massive exchange of gifts. The citizens received new infrastructure while the town received gifts like monetary aid from the federation and Moscow. In addition, the town received the gift of work from its inhabitants as volunteers performed the majority of construction works. The festivities lasted for a week, starting with minor events and culminating in a two-day celebration. During the preliminary celebrations, exhibitions about Kasimov and its history were opened in multiple locations including the Town museum, art school and art club.

Throughout the week, Kasimov hosted a range of activities to celebrate its history and culture. These included meetings with town leaders, concerts, game shows focused on the

town's history, literary events, and film screenings featuring either Kasimov or related content at the local movie theatre. Additionally, numerous sports competitions catered to different age and social groups in various parts of the town. The celebration took place over the weekend and was spread across two days with something for everyone. For example, the youth center organized a beauty pageant called "Miss Kasimov 850," while the stadium featured athletic competitions and shows from local martial arts clubs.

An exhibit on the ethnography of Kasimov's Tatars was showcased in the mosque during the celebration. Though minor festivities happened in various neighborhoods, the official events were heavily promoted and broadcasted on local TV. This part of the celebration was meticulously planned and highly anticipated. Each event followed a specific order and had a ceremonial quality. The festivities began with the arrival of distinguished guests from Moscow and Ryazan, the regional hub of Kasimov.

The event was attended by members of the local and regional administration, ministers, and members of the presidential administration. The day began with laying flowers at the monument to town heroes who died in the Great Patriotic War. This was followed by a military parade. Later on in the morning, a monument to academic Utkin was opened. Utkin is a native of Kasimov and has invented a range of atomic weapons. The opening was accompanied by a small military parade. Following these ceremonies, important guests were shown the renovated objects in the city. The official celebration continued with a mass meeting at the local House of Culture. This tradition dates back to the Soviet era and was typically modeled on mass meetings. During these meetings,

groups of Soviet citizens would gather to hear officials discuss the holiday's meaning and its connection to current political situations, recognize and possibly reward those who achieved significant accomplishments for the Soviet state, and encourage the crowd to strive for even greater achievements in the future (Karen Petrone, 2000:15).

After the meetings, there would usually be refreshments and entertainment. Kasimov's mass meeting mirrored Petrone's Soviet model closely, though this type of celebration is no longer common in Russia. It has, however, become increasingly significant in the provinces. One noteworthy feature is the abundance of symbols present at the meeting.

Newly acquired symbols were frequently on display in Kasimov, including the Russian flag which was prominently featured on a large TV screen during all speeches. Additionally, the national anthem played after each speech. The celebratory gathering was televised, with many locals watching from home while enjoying a festive meal and drinks in honor of their beloved town. During the meeting, telegrams from the president and national government officials who could not be present were read aloud, with each speech followed by a gift to the town - either symbolic or material. Thanks to the administration's efforts that day, Kasimov received an array of gifts including paintings, carpets, gold-embroidered state symbols, a truck and significant amounts of money.

The main event of the day was the concert on Cathedral Square, which featured a symbolical story of the town's history in the first part. This included the presentation of Kasimov's anthem and coat of arms. Traditional songs and dances were performed by local artists, and a special segment focused on the connection between the town and nature. There was also

a military show where soldiers showcased their martial arts skills. To cap it all off, the concert ended with a grand display of fireworks, an experience new to most of the locals as this was the first time in the town's history that such a spectacular display had been seen.

On the second day of the festivities, a completely different event took place compared to the previous day. The Cathedral Square was devoid of any remnants of the concert, drunken revelry, and fireworks from the day before. Instead, it had been cleared and prepared early in the morning to welcome the arrival of the Patriarch of Russia, who was there to consecrate the main cathedral in the town. The historical cathedral had suffered damage during the 1930s and was used as a sports school for children during Soviet times. Over the past five years, it had been entirely reconstructed and was now ready to serve worshipers. The consecration ceremony lasted all morning, culminating in a procession around all the churches located on Cathedral Square.

All other churches in the town held services simultaneously, which is exceptional as they ordinarily take turns conducting them. On the Cathedral Square, there were no other events except for historical and carnival shows, sports competitions, and festivals for children. The day's festivities culminated with a fireworks display on the river. While some may argue that not all events described are ritualistic, it is important to note that celebrations share many characteristics with rituals and can be viewed as such.

Lewis (1980) argues that, similar to 'art', 'ritual' lacks a widely accepted definition. Instead, he suggests considering ritual as a facet of various

actions (Lewis, ibid.: 8). Anthropologists identify certain qualities of a performance to classify it as ritual, including its adherence to specific rules governing order and sequence, public attention, and the exciting solemnity associated with such performances. Thus, anthropologists can identify a diverse range of events as ritualistic.

According to Catherine Bell's book "Ritual: Perspectives and Dimensions" (1997:139), the concept of ritual should not be considered a distinct or separate practice, but rather as the process of how different actions can become ritualised. Bell identifies various attributes of rituals that can aid in the analysis of celebrations within their ritualistic context, such as formality, traditionalisation, invariance, rule-governance, sacral symbolism, and performative qualities. By applying these categories to urban celebrations, one can determine the extent to which the event becomes a ritualised activity. As noted by Bell (1999:144), formality is used to contrast formal activities from informal ones, assert the importance of the event, and establish social roles and hierarchies. Therefore, by examining the description of the celebration, it can be distinguished into both official and unofficial parts.

Focusing on the official portion of the event, it is characterized by strict adherence to a predetermined script and the donning of special attire to distinguish participants based on their role. For example, war veterans wear their medals, members of the clergy wear robes, and the city mayor wears a chain to indicate their status. During the mass meeting, hierarchal order is emphasized with speakers being addressed by their title. The formality of these events reaches its peak during the mass meeting. In order to legitimize a ritual, a connection to tradition is necessary. According to Bell

(1997:145), if a ritual lacks this connection, it is often viewed as anomalous, inauthentic, or unsatisfying by most people. Interestingly, forms of celebration like the mass meeting were traditionalized during the Soviet era.

Although not commonly observed in the urban areas, the provinces have continued to uphold the tradition of Town's Day. This celebration incorporates various traditions, including those that originated from pre-Revolutionary and Soviet times, as well as modern ones. In recent years, the presence of a high-ranking priest or church official has become a customary element of the festivities. This is unlike the 1990s, when it would have been considered a breach of tradition. These celebrations adhere to the ritual quality of invariance, which involves specific actions performed with exact repetition and physical precision. For instance, singing the national anthem is a well-known example where everyone knows when to stand and recite the words.

(ibid. : 152). It should be noted that this is not always true for Russia. Singing the national anthem during Russian celebrations is a feature of ritual invariance that highlights the societal transformation taking place.

Despite the anthem's familiar tune, the correct lyrics remain unknown. This scenario is similar to many post-Soviet rituals where the form is retained but the substance has evolved, leading to ambiguity. Whether it's celebrations or other ritualized actions, rule-governance and orchestration are encompassing features. From the beginning of the day to the fireworks, every aspect operates within strict regulations and an invisible hand. Within Russian culture, sacral symbolism is a crucial aspect of rituals. Bell (ibid.) notes its significance.

During the festive weekend in Kasimov, national and local symbols were prominently displayed through decorations, mass meetings,

and concerts. As state 159 notes, national flags and monuments often serve as powerful symbols that embody the values and histories of a nation. In Russia and the Soviet Union, this concept was taken to the extreme with a science dedicated to festive city decoration, which reached its peak during the Soviet era with the use of powerful symbols. Although this tradition continues today, it is fair to say that it survives in many ways from the Soviet era. In Kasimov, flags, coats of arms, and anthems were all displayed multiple times throughout the celebration.

The display and explanation of meaning aims to legitimize newly invented symbols. These symbols do not arise from nothing, as they carry a traditional design and connection to roots. Historical connections are also emphasized in the case of the local anthem. According to Bell, ritualized actions possess performative qualities, which involve a heightened multisensory experience (1997: 161).

A comparison is made between American historical pageants and similar events during Town Day celebrations in Russia. Both serve as a means for communities to create representations of the past that convey a unique sense of history and tradition. Through these events, communities are able to connect themselves to historical eras and larger social structures, while distinguishing between timeless and more fleeting values. (ibid.)

: 164) The concert at the end of the initial day of festivities exemplifies the aforementioned statement vividly as it highlights both the history and people of the location as well as their connection to nature and sacred aspects. The exhibition of military prowess serves to intensify the sense of devotion to one's country. It should be mentioned

that smaller military parades were present during ceremonies such as the laying of flowers at the hero's memorial and unveiling of the new monument.

Young local men serving in the army are demonstrating the connection between their place and the entire country, resulting in feelings of pride and patriotism. According to Lewis (1980:33), ritual performances have a similar impact on viewers and participants as plays, generating emotional responses. However, ritual action is more stimulating than performing, affecting the participants and encouraging reflection. Rituals and plays are both a specific sequence of events created to evoke emotions in those present. The term "celebration", originating from Latin celeber "numerous, much frequented", references vivacity and exuberance, compared to "effervescence" coined by Durkheim, which highlights a condition resulting from a crowd of people with shared purposes and common values (Turner 1982: 16).

Durkheim's classic work "The Elementary Forms of Religious Life" (1964) provides a suitable framework for analyzing both social rituals and urban celebrations. As per Durkheim's perspective, it is essential to study celebrations through the lens of ritual theory because...

The notion of a significant religious ceremony is often associated with the concept of a feast. Conversely, even non-religious feasts possess some characteristics of religious ceremonies, as they bring people together and incite a sense of excitement and sometimes delirium, akin to a religious experience. During these events, individuals become detached from their usual activities and interests. As a result, similar manifestations are observed, including cries, songs, music, energetic movements, dancing, and the search for stimulants to increase vitality. Such popular feasts have been known to result in excesses and cause individuals to disregard the boundaries between permitted and

forbidden behaviors. Similarly, religious ceremonies may sometimes require the breaking of typically respected rules.

According to Durkheim, the distinction between religious activities and simple merry making is that religion serves an important purpose while gaiety does not have a serious objective. However, it is important to note that even in festive activities, there may be echoes of a serious life. The difference lies in the varying levels of combination of these two elements. Durkheim believes that the main difference between a secular festival and a religious ceremony is the location where it occurs. A proper religious ceremony must take place on consecrated ground while a celebration does not necessarily require it. (1964:382-383)

Russian urban celebrations focus on the significance of the square as a hub for festivities. Although the square is a non-religious site, it carries heavy religious connotations. Typically, in most cities and towns in Russia, the primary square is referred to as "The Cathedral Square" where the primary religious buildings are located. Kasimov adheres to this pattern as well. These town squares are distinguished from other areas of the town by their division of sacred and secular space.

According to Hrenov (2000: 288- 289), the central square, which serves as a representation of the entire city, was once used for sacrificial purposes in ancient times. Although material sacrifices are no longer conducted, the festivities held at the square can be viewed as a symbolic form of sacrifice that promotes the renewal of the cosmos. The cathedral or church located on the square, originally used for sacrifices in pre-Christian times, now serves as a sanctuary for God.

The location of the church is on a spot

where death or burial occurs. This spot was originally designated for both ritual practices and burials, eventually becoming the center of the main square. The link between festive activity and sacrifice was lost, creating joyous celebrations without mourning or sadness. The 850th anniversary of Kasimov's celebration is enhanced by a cosmological plan.

On the initial day of festivities, the square transforms into a lively venue for a concert, celebrating with loud music, dancing, drinks, and enjoyment. As the day comes to an end, a spectacular showcase of fireworks illuminates the sky. The following day marks a fresh start, as the square gets tidied up and adorned, getting ready for the sacred ceremonial consecrating the cathedral and welcoming the Patriarch. Amidst the hush, only the chiming of church bells and the choir's hymns resonate through the atmosphere.

According to Van Gennep (1960), the square underwent a territorial passage rite, as evidenced by its transformations. Under Soviet rule, it became secularized and was known as Soviet Square. Prior to celebrations, it was renamed Cathedral Square and the cathedral was renovated and consecrated. Throughout the festivities, the square transitions from its usual state to a liminal space, such as a concert venue.

After the festivities have ended, fireworks act as a purifying fire, cleansing the area and setting it up for a new purpose. The second day sees the square fulfilling its role as a sacred space. These events can be classified into three stages of transitional rites, as described by Van Gennep (1960:21): "preliminal rites" that separate from the previous world, "liminal rites" executed during the transitional period, and "postliminal rites" that incorporate into the new world. Durkheim identified

a link between the square and ritual sacrificial space regarding ritual activity. He differentiated between two types of rituals: negative or ascetic rituals and positive rituals.

In this text, I will focus on positive rituals that are mainly associated with celebrations. Durkheim identified various positive rituals, such as rites of sacrifice, imitative and representative rites, and piacular rites. However, the main focus here is on the first two types since piacular rites relate to mortuary rites that are accompanied by sadness and mourning. On the other hand, positive rituals share a common characteristic - they are all celebrated with joy and confidence. According to Durkheim (1964: 389), positive cults follow periodic forms because seasonal changes have always been linked with feasts, providing a natural opportunity for gathering and religious ceremonies.

: 388-389). The first positive rites that Durkheim investigates are the rites of sacrifice. Although one might compare a modern city celebration with an ancient ritual of animal slaughter and consumption, Durkheim argues (ibid. :337) that the fundamental aspect of sacrifice is not the killing itself but the communal meal that follows, where individuals share food with one another and with the gods. Personally, I believe that in contemporary celebrations, fireworks can function as a type of sacrifice.

Observing the fireworks brings immense joy and visually pleases all involved. Additionally, it creates a sense of unity among individuals as they share in the emotions of happiness and excitement. As Durkheim (ibid. :348) notes, sacrifice serves a crucial social purpose.

Religious ceremonies serve as a catalyst for group activities, as people gather to honor their common beliefs and traditions, pay tribute to their ancestors, and embody their collective ideals.

These social gatherings also serve as a means to address material concerns that aim to promote public order.

Representative or commemorative rites are another type of positive ritual associated with festivals. These rites serve to commemorate the mythical history of a group or celebrate a common ancestor, as their name suggests. According to Durkheim (1964:371-372), these rituals involve "recollecting the past and making it present by means of avertable dramatic presentation." It is often believed that these rituals have developed due to the tradition and authority of ancestors who performed them in a particular manner (ibid.:382).

During the celebration of Kasimov, both the concert and the ceremony of honoring the heroes who perished in the Great Patriotic War and laying flowers at their monument commemorate common ancestors. The moment of remembering these heroes also occurs during the mass meeting, where a minute of silence pays respect to local heroes. One crucial aspect of any celebration is the ritual of gift-giving, which involves a symbolic action to differentiate it from an economic transaction or exchange of goods.

During Kasimov's anniversary celebration, gift-giving was a significant aspect, aligning with Marcel Mauss' (1969) idea that a celebration constitutes a complete societal occurrence. The notion of total prestation entails three obligations - to reciprocate gifts received, to give gifts and to receive them. The act of not giving or inviting is akin to rejecting friendship and interaction, tantamount to declaring war or refusing acceptance.

The pattern of spiritual connections between individuals, groups, and objects is primarily characterized by the exchange of things. This exchange serves to establish social bonds, a phenomenon observable in the practice of gift-giving amongst friends and families in modern

society. This ritual also extends to the town level as seen in the Kasimov celebration, where the town and its administration received gifts from neighboring regions, the state, and Moscow.
(Mauss 1969:11)

The act of exchanging gifts during a town's anniversary celebration establishes a bond of friendship between towns as well as a reliance on the state and Moscow. While symbolic gifts can be reciprocated at future similar events, financial aid is given in the latter case without expectation of repayment. This analysis explores urban celebrations through the lens of ritual theory, which though not universally defined by anthropologists, is characterized by specific ritualized traits.

The Town's Day celebration is a comprehensive event made up of several smaller events that can be analyzed as rituals due to their routine nature. Although rituals are commonly associated with religious activities, secular celebrations like this one can perform a ritualistic role in arranging individuals' experiences, promoting socialization, and creating significance for events in an evolving world.