charivari

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These examples show that participants in North American charivaris recognized that "Indian" disguise served both performative and disciplinary functions, demonstrating how "two social contexts [.
The thread that connected these varied perspectives together was the profound intimidation the canal workers were able to forcefully communicate to their rivals through public spectacles like parades and charivaris, thus demonstrating the preoccupation that local magistrates had with these sorts of public spectacles.
The city was forced to reiterate this order after two particularly harsh charivaris organized by ten masked youths in January 1663 and again in November 1665.
Generally, charivaris were well documented in the historic record only when they went seriously wrong.
According to historical records, husbands, who supposedly were beaten by their wives, were subject to particularly sharp censure under the Charivari customs (Underdown, 1985a & b).
And from Prince Edward Island to British Columbia, charivaris (late night visits to a newly married couple, featuring extreme noisemaking and/or traditional trickery) can follow a marriage.
As Ingram reminds us, charivaris "demonstrated a contrast between the hidden and the manifest, the private and the public: destroyers of privacy, they asserted the validity of a system of collective values which were stronger than the vagaries of individuals.
Similarly in Quebec, a less calamitous form of collective gathering -- charivaris -- served to enforce moral values when individuals exhibited aberrant behaviour or ran afoul of a community's social mores.
On tin-canning and other practices of ritual protest see Bryan Palmer, "Discordant Music: Charivaris and Whitecapping in Nineteenth-Century North America," Labour\Le Travailleur 3 (1978), 5-62.
113-81; Natalie Zemon Davis, "The Reasons of Misrule: Youth Groups and Charivaris in Sixteenth-Century France", Past and Present, no.
No Canadian historian had ever, to my knowledge, written anything on the American television sit-com figure, Archie Bunker, as of 1981, although I had published a long article on charivaris in the major journal of |new' labour history, Labour/Le Travailleur 3 in 1978).
They were nevertheless kept busy checking on such potential sites of disorder as public markets and tax-collection barriers, workers' gathering places, and theaters, as well as monitoring traditional popular rituals such as charivaris.