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Guy Fawkes Night
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"Fifth of November" redirects here. For the date, see November 5.
Festivities in Windsor Castle by Paul Sandby, c. 1776
Guy Fawkes Night, also known as Guy Fawkes Day, Bonfire Night and Firework Night, is an annual commemoration observed on 5 November, primarily in the United Kingdom. Its history begins with the events of 5 November 1605, when Guy Fawkes, a member of the Gunpowder Plot, was arrested while guarding explosives the plotters had placed beneath the House of Lords. Celebrating the fact that King James I had survived the attempt on his life, people lit bonfires around London; and months later, the introduction of the Observance of 5th November Act enforced an annual public day of thanksgiving for the plot's failure.
Within a few decades Gunpowder Treason Day, as it was known, became the predominant English state commemoration, but as it carried strong Protestant religious overtones it also became a focus for anti-Catholic sentiment. Puritans delivered sermons regarding the perceived dangers of popery, while during increasingly raucous celebrations common folk burnt effigies of popular hate-figures, such as the pope. Towards the end of the 18th century reports appear of children begging for money with effigies of Guy Fawkes and 5 November gradually became known as Guy Fawkes Day. Towns such as Lewes and Guildford were in the 19th century scenes of increasingly violent class-based confrontations, fostering traditions those towns celebrate still, albeit peaceably. In the 1850s changing attitudes resulted in the toning down of much of the day's anti-Catholic rhetoric, and the Observance of 5th November Act was repealed in 1859. Eventually the violence was dealt with, and by the 20th century Guy Fawkes Day had become an enjoyable social commemoration, although lacking much of its original focus. The present-day Guy Fawkes Night is usually celebrated at large organised events, centred on a bonfire and extravagant firework displays.
Settlers exported Guy Fawkes Night to overseas colonies, including some in North America, where it was known as Pope Day. Those festivities died out with the onset of the American Revolution. Claims that Guy Fawkes Night was a Protestant replacement for older customs like Samhain are disputed, although another old celebration, Halloween, has lately increased in popularity, and according to some writers, may threaten the continued observance of 5 November.
Contents
1 Origins and history in England
1.1 Early significance
1.2 Guy Fawkes Day
1.3 Songs, Guys and decline
1.4 Similarities with other customs
2 In other countries
3 See also
4 References
5 Further reading
Origins and history in England
An effigy of Fawkes, burnt on 5 November 2010 at Billericay
Guy Fawkes Night originates from the Gunpowder Plot of 1605, a failed conspiracy by a group of provincial English Catholics to assassinate the Protestant King James I of England and replace him with a Catholic head of state. In the immediate aftermath of the 5 November arrest of Guy Fawkes, caught guarding a cache of explosives placed beneath the House of Lords, James's Council allowed the public to celebrate the king's survival with bonfires, so long as they were "without any danger or disorder".[1] This made 1605 the first year the plot's failure was celebrated.[2] The following January, days before the surviving conspirators were executed, Parliament passed the Observance of 5th November Act, commonly known as the "Thanksgiving Act". It was proposed by a Puritan Member of Parliament, Edward Montagu, who suggested that the king's apparent deliverance by divine intervention deserved some measure of official recognition, and kept 5 November free as a day of thanksgiving while in theory making attendance at Church mandatory.[3] A new form of service was also added to the Church of England's Book of Common Prayer, for use on that date.[4]
Little is known about the earliest celebrations. In settlements such as Carlisle, Norwich, and Nottingham, corporations (town governments) provided music and artillery salutes. Canterbury celebrated 5 November 1607 with 106 pounds of gunpowder and 14 pounds of match, and three years later food and drink was provided for local dignitaries, as well as music, explosions, and a parade by the local militia. Even less is known of how the occasion was first commemorated by the general public, although records indicate that in the Protestant stronghold of Dorchester a sermon was read, the church bells rung, and bonfires and fireworks lit.[5]
Early significance
According to historian and author Antonia Fraser, a study of the earliest sermons preached demonstrates an anti-Catholic concentration "mystical in its fervour".[6] Delivering one of five 5 November sermons printed in A Mappe of Rome in 1612, Thomas Taylor spoke of the "generality of his [a papist's] cruelty", which had been "almost without bounds".[7] Such messages were also spread in printed works like Francis Herring's Pietas Pontifica (republished in 1610 as Popish Piety), and John Rhode's A Brief Summe of the Treason intended against the King & State, which in 1606 sought to educate "the simple and ignorant ... that they be not seduced any longer by papists".[8] By the 1620s the Fifth was honoured in market towns and villages across the country, though it was some years before it was commemorated throughout England. Gunpowder Treason Day, as it was then known, became the predominant English state commemoration. Some parishes made the day a festive occasion, with public drinking and solemn processions. Concerned though about James's pro-Spanish foreign policy, the decline of international Protestantism, and Catholicism in general, Protestant clergymen who recognised the day's significance called for more dignified and profound thanksgivings each 5 November.[9][10]
What unity English Protestants had shared in the plot's immediate aftermath began to fade when in 1625 James's son, the future Charles I, married the Catholic Henrietta Maria of France. Puritans reacted to the marriage by issuing a new prayer to warn against rebellion and Catholicism, and on 5 November that year, effigies of the pope and the devil were burnt, the earliest such report of this practice and the beginning of centuries of tradition.[a][14] During Charles's reign Gunpowder Treason Day became increasingly partisan. Between 1629 and 1640 he ruled without Parliament, and he seemed to support Arminianism, regarded by Puritans like Henry Burton as a step toward Catholicism. By 1636, under the leadership of the Arminian Archbishop of Canterbury William Laud, the English church was trying to use 5 November to denounce all seditious practices, and not just popery.[15] Puritans went on the defensive, some pressing for further reformation of the Church.[9]
Revellers in Lewes, 5 November 2010
Bonfire Night, as it was occasionally known,[16] assumed a new fervour during the events leading up to the English Interregnum. Although Royalists disputed their interpretations, Parliamentarians began to uncover or fear new Catholic plots. Preaching before the House of Commons on 5 November 1644, Charles Herle claimed that Papists were tunnelling "from Oxford, Rome, Hell, to Westminster, and there to blow up, if possible, the better foundations of your houses, their liberties and privileges".[17] A display in 1647 at Lincoln's Inn Fields commemorated "God's great mercy in delivering this kingdom from the hellish plots of papists", and included fireballs burning in the water (symbolising a Catholic association with "infernal spirits") and fireboxes, their many rockets suggestive of "popish spirits coming from below" to enact plots against the king. Effigies of Fawkes and the pope were present, the latter represented by Pluto, Roman god of the underworld.[18]
Following Charles I's execution in 1649, the country's new republican regime remained undecided on how to treat 5 November. Unlike the old system of religious feasts and State anniversaries, it survived, but as a celebration of parliamentary government and Protestantism, and not of monarchy.[16] Commonly the day was still marked by bonfires and miniature explosives, but formal celebrations resumed only with the Restoration, when Charles II became king. Courtiers, High Anglicans and Tories followed the official line, that the event marked God's preservation of the English throne, but generally the celebrations became more diverse. By 1670 London apprentices had turned 5 November into a fire festival, attacking not only popery but also "sobriety and good order",[19] demanding money from coach occupants for alcohol and bonfires. The burning of effigies, largely unknown to the Jacobeans,[20] continued in 1673 when Charles's brother, the Duke of York, converted to Catholicism. In response, accompanied by a procession of about 1,000 people, the apprentices fired an effigy of the Whore of Babylon, bedecked with a range of papal symbols.[21][22] Similar scenes occurred over the following few years. On 17 November 1677, anti-Catholic fervour saw the Accession Day marked by the burning of a large effigy of the pope—his belly filled with live cats "who squalled most hideously as soon as they felt the fire"—and two effigies of devils "whispering in his ear". Two years later, as the exclusion crisis reached its zenith, an observer noted that "the 5th at night, being gunpowder treason, there were many bonfires and burning of popes as has ever been seen". Violent scenes in 1682 forced London's militia into action, and to prevent any repetition the following year a proclamation was issued, banning bonfires and fireworks.[23]
Fireworks were also banned under James II, who became king in 1685. Attempts by the government to tone down Gunpowder Treason Day celebrations were, however, largely unsuccessful, and some reacted to a ban on bonfires in London (born from a fear of more burnings of the pope's effigy) by placing candles in their windows, "as a witness against Catholicism".[24] When James was deposed in 1688 by William of Orange—who, importantly, landed in England on 5 November—the day's events turned also to the celebration of freedom and religion, with elements of anti-Jacobitism. While the earlier ban on bonfires was politically motivated, a ban on fireworks was maintained for safety reasons, "much mischief having been done by squibs".[16]
Guy Fawkes Day
The restoration of the Catholic hierarchy in 1850 provoked a strong reaction. This sketch is from an issue of Punch, printed in November that year.
William III's birthday fell on 4 November,[b] and for orthodox Whigs the two days therefore became an important double anniversary.[25] William ordered that the thanksgiving service for 5 November be amended to include thanks for his "happy arrival" and "the Deliverance of our Church and Nation".[26] In the 1690s he re-established Protestant rule in Ireland, and the Fifth, occasionally marked by the ringing of church bells and civic dinners, was consequently eclipsed by his birthday commemorations. From the 19th century, 5 November celebrations there became sectarian in nature. Its celebration in Northern Ireland remains controversial, unlike in Scotland where bonfires continue to be lit in various cities.[27] In England though, as one of 49 official holidays, for the ruling class 5 November became overshadowed by events such as the birthdays of Admiral Edward Vernon, or John Wilkes, and under George II and George III, with the exception of the Jacobite Rising of 1745, it was largely "a polite entertainment rather than an occasion for vitriolic thanksgiving".[28] For the lower classes, however, the anniversary was a chance to pit disorder against order, a pretext for violence and uncontrolled revelry. At some point, for reasons that are unclear, it became customary to burn Guy Fawkes in effigy, rather than the pope. Gradually, Gunpowder Treason Day became Guy Fawkes Day. In 1790 The Times reported instances of children "... begging for money for Guy Faux",[29] and a report of 4 November 1802 described how "a set of idle fellows ... with some horrid figure dressed up as a Guy Faux" were convicted of begging and receiving money, and committed to prison as "idle and disorderly persons".[30] The Fifth became "a polysemous occasion, replete with polyvalent cross-referencing, meaning all things to all men".[31] Lower class rioting continued, with reports in Lewes of annual rioting, intimidation of "respectable householders"[32] and the rolling through the streets of lit tar barrels. In Guildford, gangs of revellers who called themselves "guys" terrorised the local population; proceedings were concerned more with the settling of old arguments and general mayhem, than any historical reminiscences.[33] Similar problems arose in Exeter, originally the scene of more traditional celebrations. In 1831 an effigy was burnt of the new Bishop of Exeter Henry Phillpotts, a High Church Anglican and High Tory who opposed Parliamentary reform, and who was also suspected of being involved in "creeping popery". A local ban on fireworks in 1843 was largely ignored, and attempts by the authorities to suppress the celebrations resulted in violent protests and several injured constables.[34]
A group of children in Caernarfon, November 1962, stand with their Guy Fawkes effigy. The sign reads "Penny for the Guy" in Welsh.
On several occasions during the 19th century The Times reported that the tradition was in decline, being "of late years almost forgotten", but in the opinion of historian David Cressy, such reports reflected "other Victorian trends", including a lessening of Protestant religious zeal—not general observance of the Fifth.[29] Civil unrest brought about by the union of the Kingdoms of Great Britain and Ireland in 1800 resulted in Parliament passing the Roman Catholic Relief Act 1829, which afforded Catholics greater civil rights, continuing the process of Catholic Emancipation in the two kingdoms.[35] The traditional denunciations of Catholicism had been in decline since the early 18th century,[36] and were thought by many, including Queen Victoria, to be outdated,[37] but the pope's restoration in 1850 of the English Catholic hierarchy gave renewed significance to 5 November, as demonstrated by the burnings of effigies of the new Catholic Archbishop of Westminster Nicholas Wiseman, and the pope. At Farringdon Market 14 effigies were processed from the Strand and over Westminster Bridge to Southwark, while extensive demonstrations were held throughout the suburbs of London.[38] Effigies of the 12 new English Catholic bishops were paraded through Exeter, already the scene of severe public disorder on each anniversary of the Fifth.[39] Gradually, however, such scenes became less popular. With little resistance in Parliament, the thanksgiving prayer of 5 November contained in the Anglican Book of Common Prayer was abolished, and in March 1859 the Anniversary Days Observance Act repealed the Observance of 5th November Act.[40][41][42] As the authorities dealt with the worst excesses, public decorum was gradually restored. The sale of fireworks was restricted,[43] and the Guildford "guys" were neutralized in 1865, although this was too late for one constable, who died of his wounds.[37] Violence continued in Exeter for some years, peaking in 1867 when, incensed by rising food prices and banned from firing their customary bonfire, a mob was twice in one night driven from Cathedral Close by armed infantry. Further riots occurred in 1879, but there were no more bonfires in Cathedral Close after 1894.[44][45] Elsewhere, sporadic instances of public disorder persisted late into the 20th century, accompanied by large numbers of firework-related accidents, but a national Firework Code and improved public safety has in most cases brought an end to such things.[46]
Songs, Guys and decline
One notable aspect of the Victorians' commemoration of Guy Fawkes Night was its move away from the centres of communities, to their margins. Gathering wood for the bonfire increasingly became the province of working-class children, who solicited combustible materials, money, food and drink from wealthier neighbours, often with the aid of songs. Most opened with the familiar "Remember, remember, the fifth of November, Gunpowder Treason and Plot".[47] The earliest recorded rhyme, from 1742, is reproduced below alongside one bearing similarities to most Guy Fawkes Night ditties, recorded in 1903 at Charlton on Otmoor:
Don't you Remember,
The Fifth of November,
'Twas Gunpowder Treason Day,
I let off my gun,
And made'em all run.
And Stole all their Bonfire away. (1742)[48]
The fifth of November, since I can remember,
Was Guy Faux, Poke him in the eye,
Shove him up the chimney-pot, and there let him die.
A stick and a stake, for King George's sake,
If you don't give me one, I'll take two,
The better for me, and the worse for you,
Ricket-a-racket your hedges shall go. (1903)[47]
Spectators gather around a bonfire at Himley Hall near Dudley, on 6 November 2010
Organised entertainments also became popular in the late 19th century, and 20th-century pyrotechnic manufacturers renamed Guy Fawkes Day as Firework Night. Sales of fireworks dwindled somewhat during the First World War, but resumed in the following peace.[49] At the start of the Second World War celebrations were again suspended, resuming in November 1945.[50] For many families, Guy Fawkes Night became a domestic celebration, and children often congregated on street corners, accompanied by their own effigy of Guy Fawkes.[51] This was sometimes ornately dressed and sometimes a barely recognisable bundle of rags stuffed with whatever filling was suitable. A survey found that in 1981 about 23 percent of Sheffield schoolchildren made Guys, sometimes weeks before the event. Collecting money was a popular reason for their creation, the children taking their effigy from door to door, or displaying it on street corners. But mainly, they were built to go on the bonfire, itself sometimes comprising wood stolen from other pyres; "an acceptable convention" that helped bolster another November tradition, Mischief Night.[52] Rival gangs competed to see who could build the largest, sometimes even burning the wood collected by their opponents; in 1954 the Yorkshire Post reported on fires late in September, a situation that forced the authorities to remove latent piles of wood for safety reasons.[53] Lately, however, the custom of begging for a "penny for the Guy" has almost completely disappeared.[51] In contrast, some older customs still survive; in Ottery St Mary men chase each other through the streets with lit tar barrels,[54] and since 1679 Lewes has been the setting of some of England's most extravagant 5 November celebrations, the Lewes Bonfire.[55]
Generally, modern 5 November celebrations are run by local charities and other organisations, with paid admission and controlled access. In 1998 an editorial in the Catholic Herald called for the end of "Bonfire Night", labelling it "an offensive act".[56] Author Martin Kettle, writing in The Guardian in 2003, bemoaned an "occasionally nannyish" attitude to fireworks that discourages people from holding firework displays in their back gardens, and an "unduly sensitive attitude" toward the anti-Catholic sentiment once so prominent on Guy Fawkes Night.[57] David Cressy summarised the modern celebration with these words: "The rockets go higher and burn with more colour, but they have less and less to do with memories of the Fifth of November ... it might be observed that Guy Fawkes' Day is finally declining, having lost its connection with politics and religion. But we have heard that many times before."[58]
Similarities with other customs
Spectators watch a fireworks display in November 2014
Historians have often suggested that Guy Fawkes Day served as a Protestant replacement for the ancient Celtic festival of Samhain or Calan Gaeaf, pagan events that the church absorbed and transformed into All Hallow's Eve and All Souls' Day. In The Golden Bough, the Scottish anthropologist James George Frazer suggested that Guy Fawkes Day exemplifies "the recrudescence of old customs in modern shapes". David Underdown, writing in his 1987 work Revel, Riot, and Rebellion, viewed Gunpowder Treason Day as a replacement for Hallowe'en: "just as the early church had taken over many of the pagan feasts, so did Protestants acquire their own rituals, adapting older forms or providing substitutes for them".[59] While the use of bonfires to mark the occasion was most likely taken from the ancient practice of lighting celebratory bonfires, the idea that the commemoration of 5 November 1605 ever originated from anything other than the safety of James I is, according to David Cressy, "speculative nonsense".[60] Citing Cressy's work, Ronald Hutton agrees with his conclusion, writing, "There is, in brief, nothing to link the Hallowe'en fires of North Wales, Man, and central Scotland with those which appeared in England upon 5 November."[61] Further confusion arises in Northern Ireland, where some communities celebrate Guy Fawkes Night; the distinction there between the Fifth, and Halloween, is not always clear.[62] Despite such disagreements, in 2005 David Cannadine commented on the encroachment into British culture of late 20th-century American Hallowe'en celebrations, and their effect on Guy Fawkes Night:
Nowadays, family bonfire gatherings are much less popular, and many once-large civic celebrations have been given up because of increasingly intrusive health and safety regulations. But 5 November has also been overtaken by a popular festival that barely existed when I was growing up, and that is Halloween ... Britain is not the Protestant nation it was when I was young: it is now a multi-faith society. And the Americanised Halloween is sweeping all before it—a vivid reminder of just how powerfully American culture and American consumerism can be transported across the Atlantic.[63]
Reporting on the same topic, in 2012 the BBC's Tom de Castella concluded:
It's probably not a case of Bonfire Night decline, but rather a shift in priorities ... there are new trends in the bonfire ritual. Guy Fawkes masks have proved popular and some of the more quirky bonfire societies have replaced the Guy with effigies of celebrities in the news – including Lance Armstrong and Mario Balotelli – and even politicians. The emphasis has moved. The bonfire with a Guy on top – indeed the whole story of the Gunpowder Plot – has been marginalised. But the spectacle remains.[64]
Another celebration involving fireworks, the five-day Hindu festival of Diwali (normally observed between mid-October and November), in 2010 began on 5 November. This led The Independent to comment on the similarities between the two, its reporter Kevin Rawlinson wondering "which fireworks will burn brightest".[65]
In other countries
1768 colonial American commemoration of 5 November 1605
Gunpowder Treason Day was exported by settlers to colonies around the world, including members of the Commonwealth of Nations such as Australia, New Zealand, Canada and various Caribbean nations.[66] The day is still marked in Saint Vincent and the Grenadines, and in Saint Kitts and Nevis, but a fireworks ban by Antigua and Barbuda during the 1990s reduced its popularity in that country.[67] In Australia, Sydney (founded as a penal colony in 1788)[68] saw at least one instance of the parading and burning of a Guy Fawkes effigy in 1805,[69] while in 1833, four years after its founding,[70] Perth listed Gunpowder Treason Day as a public holiday.[71] By the 1970s, Guy Fawkes Night had become less common in Australia. Some measure of celebration remains in New Zealand, Canada and South Africa.[72]
In North America the commemoration was at first paid scant attention, but the arrest of two boys caught lighting bonfires on 5 November 1662 in Boston suggests, in historian James Sharpe's view, that "an underground tradition of commemorating the Fifth existed".[73] In parts of North America it was known as Pope Day, celebrated mainly in colonial New England, but also as far south as Charleston. In Boston, founded in 1630 by Puritan settlers led by John Winthrop, an early celebration was held in 1685, the same year that James II assumed the throne. Fifty years later, again in Boston, a local minister wrote "a Great number of people went over to Dorchester neck where at night they made a Great Bonfire and plaid off many fireworks", although the day ended in tragedy when "4 young men coming home in a Canoe were all Drowned". Ten years later the raucous celebrations were the cause of considerable annoyance to the upper classes and a special Riot Act was passed, to prevent "riotous tumultuous and disorderly assemblies of more than three persons, all or any of them armed with Sticks, Clubs or any kind of weapons, or disguised with vizards, or painted or discolored faces, on in any manner disguised, having any kind of imagery or pageantry, in any street, lane, or place in Boston". With inadequate resources, however, Boston's authorities were powerless to enforce the Act. In the 1740s gang violence became common, with groups of Boston residents battling for the honour of burning the pope's effigy. But by the mid-1760s these riots had subsided, and as colonial America moved towards revolution, the class rivalries featured during Pope Day gave way to anti-British sentiment.[74] In author Alfred Young's view, Pope Day provided the "scaffolding, symbolism, and leadership" for resistance to the Stamp Act in 1764–65, forgoing previous gang rivalries in favour of unified resistance to Britain.[75]
The passage in 1774 of the Quebec Act, which guaranteed French Canadians free practice of Catholicism in the Province of Quebec, provoked complaints from some Americans that the British were introducing "Popish principles and French law".[76] Such fears were bolstered by opposition from the Church in Europe to American independence, threatening a revival of Pope Day.[77] Commenting in 1775, George Washington was less than impressed by the thought of any such resurrections, forbidding any under his command from participating:[78]
As the Commander in Chief has been apprized of a design form'd for the observance of that ridiculous and childish custom of burning the Effigy of the pope—He cannot help expressing his surprise that there should be Officers and Soldiers in this army so void of common sense, as not to see the impropriety of such a step at this Juncture; at a Time when we are solliciting, and have really obtain'd, the friendship and alliance of the people of Canada, whom we ought to consider as Brethren embarked in the same Cause. The defence of the general Liberty of America: At such a juncture, and in such Circumstances, to be insulting their Religion, is so monstrous, as not to be suffered or excused; indeed instead of offering the most remote insult, it is our duty to address public thanks to these our Brethren, as to them we are so much indebted for every late happy Success over the common Enemy in Canada.[79]
Generally, following Washington's complaint, American colonists stopped observing Pope Day, although according to The Bostonian Society some citizens of Boston celebrated it on one final occasion, in 1776.[80] The tradition continued in Salem as late as 1817,[81] and was still observed in Portsmouth, New Hampshire, in 1892.[82] In the late 18th century, effigies of prominent figures such as two Prime Ministers of Great Britain, the Earl of Bute and Lord North, and the American traitor General Benedict Arnold, were also burnt.[83] In the 1880s bonfires were still being lit in some New England coastal towns, although no longer to commemorate the failure of the Gunpowder Plot. In the area around New York City, stacks of barrels were burnt on election day eve, which after 1845 was a Tuesday early in November.[84]
See also
Holidays portal
Bonfire toffee
Gunpowder Plot in popular culture
Push penny
Sussex Bonfire Societies
West Country Carnival
References
Notes
Jump up ^ Nationally, effigies of Fawkes were subsequently joined by those of contemporary hate figures such as the pope, the sultan of Turkey, the tsar of Russia and the Irish leader Charles Stewart Parnell. In 1899 an effigy of the South African Republic leader Paul Kruger was burnt at Ticehurst, and during the 20th century effigies of militant suffragists, Kaiser Wilhelm II, Adolf Hitler, Margaret Thatcher and John Major were similarly burnt.[11][12][13]
Jump up ^ Julian calendar
Footnotes
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^ Jump up to: a b Cressy 1992, p. 73
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^ Jump up to: a b Cressy 1992, pp. 79–80
Jump up ^ "The great annoyance occasioned to the public by a set of idle fellows", The Times, hosted at infotrac.galegroup.com, D (5557), p. 3, 4 November 1802, retrieved 7 November 2010 (subscription or UK public library membership required)
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Jump up ^ Cannadine, David (4 November 2005), "Halloween v Guy Fawkes Day", news.bbc.co.uk, archived from the original on 12 November 2010, retrieved 7 November 2010
Jump up ^ de Castella, Tom (6 November 2012), "Has Halloween now dampened Bonfire Night?", bbc.co.uk, retrieved 6 November 2012
Jump up ^ Rawlinson, Kevin (5 November 2010), "Guy Fawkes vs Diwali: Battle of Bonfire Night", independent.co.uk, retrieved 22 March 2011
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Jump up ^ "George Washington Expresses Surprise", display.5thofnovember.us, archived from the original on 9 November 2010, retrieved 9 November 2010
Jump up ^ Berlant 1991, p. 232 n.58, see also Robotti, Frances Diane (2009), Chronicles of Old Salem, Kessinger Publishing, LLC
Jump up ^ Albee, John (October–December 1892), "Pope Night in Portsmouth, N. H.", The Journal of American Folklore, American Folklore Society, 5 (19), pp. 335–336, doi:10.2307/533252, JSTOR 533252
Jump up ^ Fraser 2005, p. 353
Jump up ^ Eggleston, Edward (July 1885), "Social Life in the Colonies", The Century; a popular quarterly, 30 (3), p. 400
Bibliography
Anon (1859), The law journal for the year 1832–1949, XXXVII, E. B. Ince
Berlant, Lauren Gail (1991), The anatomy of national fantasy: Hawthorne, Utopia, and everyday life, University of Chicago Press, ISBN 978-0-226-04377-7
Bohstedt, John (2010), The Politics of Provisions: Food Riots, Moral Economy, and Market Transition in England, C. 1550–1850, Ashgate Publishing, ISBN 978-0-7546-6581-6
Champion, Justin (2005), "5, Bonfire Night in Lewes", Gunpowder Plots: A Celebration of 400 Years of Bonfire Night, Penguin UK, ISBN 978-0-14-190933-2
Cressy, David (1992), "The Fifth of November Remembered", in Roy Porter, Myths of the English, Polity Press, ISBN 978-0-7456-0844-0
Davis, John Paul (2010), Pity for the Guy: A Biography of Guy Fawkes, Peter Owen Publishers, ISBN 978-0-7206-1349-0
Fraser, Antonia (2005) [1996], The Gunpowder Plot, Phoenix, ISBN 978-0-7538-1401-7
Fuchs, Lawrence H. (1990), The American kaleidoscope: race, ethnicity, and the civic culture, Wesleyan University Press, ISBN 978-0-8195-6250-0
Hutton, Ronald (2001), The stations of the sun: a history of the ritual year in Britain (reprinted, illustrated ed.), Oxford University Press, ISBN 978-0-19-285448-3
Kaufman, Jason Andrew (2009), The origins of Canadian and American political differences, Harvard University Press, ISBN 978-0-674-03136-4
Opie, Iona and Peter (1961), The Language and Lore of Schoolchildren, Clarendon Press
Phillip, Arthur (1789), The Voyage of Governor Phillip To Botany Bay, John Stockdale
Pratt, Lynda (2006), Robert Southey and the contexts of English Romanticism, Ashgate Publishing, ISBN 978-0-7546-3046-3
Rogers, Nicholas (2003), Halloween: From Pagan Ritual to Party Night, Oxford University Press, ISBN 978-0-19-516896-9
Sharpe, J. A. (2005), Remember, remember: a cultural history of Guy Fawkes Day, Harvard University Press, ISBN 978-0-674-01935-5
Tager, Jack (2001), Boston riots: three centuries of social violence, University Press of New England, ISBN 978-1-55553-461-5
Underdown, David (1987), Revel, riot, and rebellion: popular politics and culture in England 1603–1660 (reprinted, illustrated ed.), Oxford University Press, ISBN 0-19-285193-4
Young, Alfred F (1999), The shoemaker and the tea party memory and the American Revolution, Boston, ISBN 978-0-8070-7142-7
Further reading
Find more aboutGuy Fawkes Nightat Wikipedia's sister projects
Media from Wikimedia Commons
News from Wikinews
Quotations from Wikiquote
For information on Pope Day as it was observed in Boston, see 5th of November in Boston, The Bostonian Society
For information on Bonfires in Newfoundland and Labrador, see Bonfire Night, collections.mun.ca
To read further on England's tradition of Protestant holidays, see Cressy, David (1989), Bonfires and Bells: National Memory and the Protestant Calendar in Elizabethan and Stuart England, University of California Press, ISBN 978-0-520-06940-4 . Cressy covers the same topic in Cressy, David (1994), "National Memory in Early Modern England", in John R. Gillis, Commemorations – The Politics of National Identity, Princeton University Press, ISBN 978-0-691-02925-2
For anecdotal evidence of the origins of Guy Fawkes Night as celebrated in the Bahamas in the 1950s, see Crowley, Daniel J. (July 1958), "158. Guy Fawkes Day at Fresh Creek, Andros Island, Bahamas", Man, Royal Anthropological Institute of Great Britain and Ireland, 58, pp. 114–115, doi:10.2307/2796328, JSTOR 2796328
A short history of Guy Fawkes celebrations: Etherington, Jim (1993), Lewes Bonfire Night, SB Publications, ISBN 978-1-85770-050-3
Gardiner, Samuel Rawson (2009), History of England from the Accession of James I. to the Outbreak of the Civil War 1603–1642 (8), BiblioBazaar, LLC, ISBN 978-1-115-26650-5
For comments regarding the observance of the custom in the Caribbean, see Newall, Venetia (Spring 1975), "Black Britain: The Jamaicans and Their Folklore", Folklore, Taylor & Francis, on behalf of Folklore Enterprises, 86 (1), pp. 25–41, doi:10.1080/0015587X.1975.9715997, JSTOR 1259683
A study of the political and social changes that affected Guy Fawkes Night: Paz, D. G. (1990), "Bonfire Night in Mid Victorian Northamptonshire: the Politics of a Popular Revel", Historical Research, 63 (152): 316–328, doi:10.1111/j.1468-2281.1990.tb00892.x
hide
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The Gunpowder Plot of 1605
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Thomas Wintour
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Thomas Bates
Christopher Wright
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See also
Gunpowder Plot in popular culture
Guy Fawkes Night
Guy Fawkes mask
Bonfire Night
James I of England
William Parker, 4th Baron Monteagle (informer)
Authority control
LCCN: sh95010583
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Michael Power/St. Joseph High School
From Wikipedia, the free encyclopedia
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Michael Power • St. Joseph High School
(Vincent Massey campus)
Michael Power-St. Joseph in the former Vincent Massey C.I.
Address
105 Eringate Drive
Eringate – Centennial – West Deane, Etobicoke, Ontario, M9C 3Z7
Canada
Coordinates
43°39′33″N 79°34′56″W / 43.6593°N 79.5823°W / 43.6593; -79.5823Coordinates: 43°39′33″N 79°34′56″W / 43.6593°N 79.5823°W / 43.6593; -79.5823
Information
School type
Separate, Bill 30 Catholic High School
IB World School
Motto
Doce Me Bonitatem et Disciplinam et Scientiam
Teach me goodness, discipline, and knowledge
•
Congregavit nos in unum Christi amor
The love of Christ has gathered us together into one
Religious affiliation(s)
Roman Catholic
(Basilian Fathers and Sisters of St. Joseph)
Established
1949 (St. Joseph High School, Islington)
1957 (Michael Power High School)
Founded
1982
School board
Toronto Catholic District School Board
Superintendent
Douglas Yack
Area 2
Area trustee
Ann Andarchuk
Ward 2
School number
529 / 731820
Principal
Rose Mary Rossetti
Grades
9-12
Enrollment
1941 (2017-18)
Language
English
Colour(s)
Maroon and Gold [1]
Slogan
Home of Scholars and Champions
Mascot
Trojan
Team name
Power Trojans
Parish
Nativity of Our Lord
Specialist High Skills Major
Health and Wellness
Program Focus
Extended French
International Baccalaureate
Gifted
Website
[1]
Michael Power • St. Joseph High School (locally referred as Michael Power or Power) is a Catholic secondary school in Etobicoke, a former borough of the city of Toronto, Ontario, Canada. The school is an amalgamation of two independent schools in the Six Points neighbourhood, Michael Power High School (an all-male school started by the Basilian Fathers in 1957) and St. Joseph Islington High School (an all-female school led by the Sisters of St. Joseph in 1949) with the two schools amalgamated in 1982 officially. In 1993, Michael Power • St. Joseph moved west and north to the former site of Vincent Massey Collegiate Institute, built in 1961 by the Etobicoke Board of Education and closed in 1985, on Eringate Drive.
It is the largest high school in all of the Toronto Catholic District School Board with 1941 students in the 2017-18 year and the second largest in Toronto. MPSJ is ranked 217 out of 747 in the 2015-16 Fraser Institute report card with a 7.3 rating.[2]
Contents
1 History
1.1 Story of namesakes
1.2 The school history
2 Overview
3 School media
3.1 Clarion (Yearbook)
3.2 The Post (student newspaper)
3.3 PowerTV
4 Notable alumni
5 See also
6 References
7 External links
History[edit]
Story of namesakes[edit]
Main articles: Sisters of St. Joseph and Michael Power (bishop)
The Sisters of St. Joseph as founded in Le Puy by the Jesuit Jean Paul Médaille on October 15, 1650. On the following March 10, the local bishop, Henri de Maupas, granted ecclesiastical approval to these women. On December 13, 1651, the Sisters of St. Joseph presented themselves to the Royal Notary in LePuy for their legal incorporation. The Sisters of St. Joseph at Toronto came into existence in 1851. The sisters taught in many schools across Canada since their establishment in the country.
Michael Power was born in Halifax, Nova Scotia, Canada to Captain William Power and Mary Roach. He went to Seminary of St. Sulpice, Montreal and Seminary of Quebec and was ordained a priest in 1827 by Bishop Dubois.[3] He served as missionary priest of the Archdiocese of Québec and the Diocese of Montréal until 1839 when he was appointed Vicar General of Montréal. Power was canonically erected as Bishop of Toronto in 1841 by Pope Gregory XVI. Father Michael Power was appointed the first Bishop of the new See. He was also the first English-speaking Bishop to be born in Canada. His tenure came to an end as he died from typhus in Toronto on October 1, 1847 while ministering to recently arrived Irish immigrants, escaping the Great Irish Famine.
The school history[edit]
The present school began as two distinct high schools in the Islington-City Centre West neighbourhood (better known as Six Points) of Kipling, Dundas and Bloor. The Sisters of St. Joseph opened St. Joseph's Islington, an all-girls high school named after the patron of Canada himself, Saint Joseph, located on 3700 Bloor Street West near Islington Avenue in 1949 with a population of 150 girls.[4] Eight years later in 1957, the Basilian Fathers started Michael Power High School, an all-boys high school on 5055 Dundas Street West behind a farmhouse, in an orchard and next to an Esso station, named after the first Catholic bishop of Toronto.[4] Initially, it was to be named after one of their patrons, St. Francis. It was over James Charles McGuigan in 1957 changed the name to Bishop Power and later to Michael Power. Before the school opened it had three different letterheads.
Six Basilian Fathers were appointed to run the school the first year, there were 160 students and tuition was $150. The orchard was cut down the summer before the school opened to begin work on a playing field that would take over two years to complete. An additional wing was added to Michael Power in 1960.
By 1961, Power students were taking biology classes at St. Joseph's and St. Joseph's students were at Power to take physics, Latin and a few other subjects. The first graduates emerged that same year. In 1967, while Michael Power's 10th anniversary coincided with the country's 100th birthday, the schools entered an agreement with the Metropolitan Separate School Board (now the Toronto Catholic District School Board), whereby Grade 9 and 10 students would be under the publicly funded separate school system, while grades 11-13 continued to be taught by the Basilian Fathers and the Sisters of St. Joseph.
Into the 1970s, the new classrooms and a gym arrived with the centre portable, south portable and gym C in 1971. Michael Power became a co-educational school (with the girls being admitted into the institution) in 1973, it saw the introduction of the semester system being from nine 1/2 hour classes to four 70 minute classes despite the girls continued to attend St. Joseph's Islington. In terms of athletics, Power dominate nearly every team and individual sport in the TDCAA (and also Ontario) as far as track and field was concerned. The Junior Trojans football team won all ten league and exhibition games on their way to the championship as well as never being scored against in 1975. With a shining success of the union of Michael Power and St. Joseph's High School was the day Father Malone, the principal showed up wearing a blazer made of St. Joseph's Islington kilt plaid in a foreshadowing move. The graduating class of 1978 from Michael Power and St. Joseph's held the graduation ceremony at St. Michael's Cathedral. It was moved to the Etobicoke Olympium (now the ceremonies are held since then at Mississauga Convention Centre).
By then, rumours began to circulate that the Michael Power/St. Joseph's properties were to be sold to a developer and the schools consolidated to Royal York Collegiate Institute (later Etobicoke School of the Arts).
The two schools were officially unified under one name - Michael Power • St. Joseph in September 1982 on the same locations at 3700 Bloor Street West and 5055 Dundas Street West. The designated principal was a Basilian Father while the vice-principal was a Sister of St. Joseph. By 1984, however, the Ontario Government began funding Catholic high schools beyond Grade 10. As the Basilian Fathers continued to lead Michael Power/St. Joseph until the retirement of Fr. Paul James and the withdrawal of the Basilian Fathers and the Sisters of St. Joseph in 1987, Michael Power-St. Joseph was ceased as a private school, although it maintained the tradition characterized the coexistence of these two separate school communities throughout the 1960s and 1970s. The operations, curriculum, funding, and maintenance of Michael Power • St. Joseph was passed on to the MSSB.
The southern campus of Michael Power-St. Joseph that established in spring of 1985 that was evolved into today's Father John Redmond.
As a result of overcrowding at the main campus during the 1980s, the south campus of Michael Power/St. Joseph with 17 staff and 300 students under vice-principal Jack Smith was established on the former Alderwood Collegiate Institute in spring 1985 with the Basilian tradition: "Teach me goodness, discipline, and knowledge". The campus itself became a standalone high school and was named after Father John Redmond, a former principal and teacher at Michael Power/St. Joseph as well as a Basilian priest, educator and prominent national track and field coach: Father John Redmond Catholic Secondary School was established on September 2, 1986.
In September 1993, after reorganization by the Etobicoke Board of Education, the school moved to its present location on 105 Eringate Drive, the former home of Vincent Massey Collegiate Institute, which was closed in 1985 due to low enrollment and the property was transferred to the MSSB by July 1, 1990. However, that site was served as an adult learning centre and the campus for Mississauga's Philip Pocock Catholic Secondary School for grades 11-13 from 1987-1992.
At one point, the old buildings on Dundas and Bloor served as the new campus for Monsignor Fraser College from 1994 until it moved to Thistletown Blvd (later Plunkett Blvd. and now on Norfinch Drive) when the schools were demolished in the late 1990s and was sold to the condo developer, Pemberton Group to make way for the condos that were built on the old campuses in 2003 and a park built as well.[5][6][7][8][9]
Overview[edit]
This article contains content that is written like an advertisement. Please help improve it by removing promotional content and inappropriate external links, and by adding encyclopedic content written from a neutral point of view. (March 2016) (Learn how and when to remove this template message)
Michael Power • St. Joseph focuses on academics, athletics, arts, leadership, extracurricular activities, technology and community service. The features of former Massey site built in 12 acres of land include, 3 gymnasiums that can be partitioned into smaller gyms, a weight room, a large forum, newly renovated auditorium, 45+ classrooms, a sports field, a 400m track, a courtyard, music rooms, art rooms, computer labs, and a library. There are six portable facilities housed Michael Power/St. Joseph Massey campus.
Operating on the semestered system, the current enrolment of the school as of the 2017-18 school year is 1941 students and the staff, which is the largest high school by population in the Toronto Catholic District School Board and the second largest in Toronto. The teachers have established a strong tradition of strong academic standards. Currently, almost 90% of MPSJ graduates gain admission to university and college.[10] It also has a diverse ethnic student population consisting of Polish, Ukrainian, Italian, Irish, German, South Asian, Chinese and many others.
Started in 2004, Powerful Visions is Michael Power•St. Joseph’s annual creative art and media exhibition. The show takes place in the spring of the academic school year. Its galleries of student created artwork, movies and animations last for about one week and are open for the public to see. Featured student work has gone on to win awards at the national Mind, Media and the Message Festival and displayed in their exhibition at the Ontario Science Centre.
Michael Power-St Joseph also has a student leadership system. Under the umbrella of Power P.L.A.Y (Positive Leaders Among Youth), these student leaders plan and carry out a number of initiatives including the Grade 9 Orientation. Power P.L.A.Y runs a series of events which intend to make the jump from high school much easier, culminating with a weekend at Camp, run by student leaders and supervised by the teachers. The overall focus of the leadership program is to create students which model the Catholic Graduate Expectations. In 2007, Power P.L.A.Y. Leaders presented at the largest leadership conference in Ontario. To this day they remain the only High School ever asked to do so. These young leaders are further developed through the Leadership Course, which offers hands on experience running various charitable initiatives.
The school was certified to offer the International Baccalaureate Diploma programme in June 2002.[11] The current IB coordinators are Gregory Scully and Luana Fanelli.[12]
School media[edit]
Michael Power/St. Joseph High School uses many media forums to communicate with the school community. Publications such as The Post (student newspaper), Clarion (yearbook), and PowerLines (quarterly newsletter) are distributed to students throughout the academic school year. MPSJ also uses digital methods of communication such as its closed circuit television information system dubbed PowerTV and website mpsj.ca. The majority of these services are student run and monitored by faculty members.
Clarion (Yearbook)[edit]
The Michael Power/St. Joseph yearbook, Clarion, is an entirely student run and organized initiative. It started as two independent books back in the 1950s and 1960s; Clarion was the yearbook of St. Joseph High School and Michael Power High School had its own respective version. The Michael Power yearbook for 1971 was called "The Mitre" and the Editor's Note says it was the third edition.[13] When the two schools officially amalgamated in 1982, both yearbook committees joined together and adapted Clarion as the official name to be used for all future publications. Archives of past yearbooks can be found in the MPSJ Library and in the Yearbook Office.
The yearbook has grown over the years and remains focused on preserving all aspects of school and student life. More recent editions of Clarion total 250+ pages and have won several awards from the Toronto Sun Newspaper Yearbook Awards.
The Post (student newspaper)[edit]
Founded in 1963, The Post is Michael Power/St. Joseph’s student newspaper. The paper is an entirely student run initiative and is overseen by a teacher moderator. The Post is one of the larger clubs at MPSJ and allows all students to submit work for publication. It covers everything from Editorials, Student Life, Opinion, Arts and Entertainment, Sports, Music, News, Poetry and as of 2005 a French section.
The paper has undergone many changes in recent years such as the conversion to a completely digitally laid out paper and in 2005 an online version became available. The Post has also been the recipient of several awards from the Toronto Star High School Newspaper Awards.
From 2004 until 2006 editorial staff at The Post planned to introduce a student magazine entitled Empowerment. While plans were made to use the magazine to compliment The Post newspaper, it unfortunately never took off due to time restrictions. The intention was to produce two issues of Empowerment while continuing to publish four issues of The Post every academic year.
PowerTV[edit]
In the spring of 2006 Michael Power/St. Joseph launched PowerTV – a closed circuit television information system. The system was designed to use strategically placed plasma televisions throughout the school to display announcements and event highlights. It runs all day long with text-based announcements, video highlights of sports games, school events and student animations.
The system provides a forum for student created artwork and events to be showcased to the school community. It is overseen by school administrators but content is created and updated by students in media and communication technology classes. The PowerTV system is seen as an innovative addition to media and technology based learning curriculum. It provides real-time practical experience of advanced digital broadcasting while providing an incentive for students to be fully engaged in media production and creative design.
The school also runs a YouTube channel launched in 2013 under the name Michael PowerTV, showcasing the school videos in addition to their CCTV system.[14]
Notable alumni[edit]
Chris Kolankowski, Toronto Argonauts Offensive Lineman
Drake Berehowsky, NHL hockey player, former Toronto Maple Leaf
Connor Brown, NHL hockey player, current Toronto Maple Leaf
Bonnie Crombie, MP for Mississauga—Streetsville, Mayor of Mississauga
Cynthia Dale, actress
Jennifer Dale, actress
Jason Gavadza, CFL/NFL football player
Glenn Goldup, NHL hockey player[15]
Mike Kennedy, NHL/DEL hockey player, former Toronto Maple Leaf
Mark Nohra, CFL/NFL football player
Gerry O'Flaherty, NHL hockey player[16], former Toronto Maple Leaf
Mike Pelyk, NHL/WHA hockey player[17], former Toronto Maple Leaf
Brendan Shanahan, former NHL hockey player, former league official, current President Toronto Maple Leaf Hockey Club
Nico La Vine, former NHL hockey player [ Toronto Maple Leafs]
Evan Rodrigues, NHL hockey player, Buffalo Sabers
See also[edit]
List of high schools in Ontario
Vincent Massey Collegiate Institute
References[edit]
Jump up ^ "Toronto Catholic District School Board". Mpsj.ca. Retrieved 21 October 2017.
Jump up ^ "Michael Power/St Joseph High School Toronto Ontario Academic school ranking". Ontario.compareschoolrankings.org. Retrieved 21 October 2017.
Jump up ^ Murray W. NICOLSON (1987). "Michael Power : First Bishop of Toronto" (PDF). CCHA, Historical Studies. 54: 27–38. Retrieved 21 October 2017.
^ Jump up to: a b "Toronto Catholic District School Board". Mpsj.ca. Retrieved 21 October 2017.
Jump up ^ "Archived copy". Archived from the original on 2012-04-03. Retrieved 2015-02-10. CS1 maint: Archived copy as title (link)
Jump up ^ "9 Michael Power Place, Toronto - Condos for Sale - Islington City Centre Condos". Condominium.ca. Retrieved 21 October 2017.
Jump up ^ "Archived copy" (PDF). Archived from the original (PDF) on 2015-02-10. Retrieved 2015-02-10. CS1 maint: Archived copy as title (link)
Jump up ^ "Archived copy" (PDF). Archived from the original (PDF) on 2014-06-10. Retrieved 2015-02-10. CS1 maint: Archived copy as title (link)
Jump up ^ "City of Toronto, City Council Legislative Documents". Toronto.ca. Retrieved 21 October 2017.
Jump up ^ "Toronto Catholic District School Board". Mpsj.ca. Retrieved 21 October 2017.
Jump up ^ "Toronto Catholic District School Board". Mpsj.ca. Retrieved 21 October 2017.
Jump up ^ "International Baccalaureate at Michael Power/St. Joseph". Mpsj.ca. Retrieved 19 February 2012.
Jump up ^ The Mitre (1971 ed.). Islington, Ontario: Michael Power High School. p. 142.
Jump up ^ "Michael Power TV". YouTube. Retrieved 21 October 2017.
Jump up ^ The Mitre (1971 ed.). Islington, Ontario: Michael Power High School. p. 32.
Jump up ^ "Archived copy". Archived from the original on 2014-04-19. Retrieved 2015-02-10. CS1 maint: Archived copy as title (link)
Jump up ^ "Archived copy". Archived from the original on 2014-04-19. Retrieved 2015-02-10. CS1 maint: Archived copy as title (link)
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Michael Power • St. Joseph High School
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