Capitalist driven print culture made this temporalization possible. This rewriting and reorganization of time facilitated the creation of imagined communities, both ideological and cultural in origin and manifestation. Traditional “off” days, normally used for religious purposes, were so upset that whole communities either had to work around the Soviet system or buy into it. Over 100 years later, the Bolsheviks organized time differently as well, molding the Gregorian calendar into one that facilitated production. A new calendar reflecting the seasons of the year replaced the older Gregorian calendar marked by its Christian origins and character. “A profound feeling that a radical break with the past was occurring - a ‘blasting open of the continuum of history’? - spread rapidly.” Later in the eighteenth century, the French Revolution inaugurated a new era with Year One and the creation of the new French Republic on 22 September 1792. Implicit and explicit examples of the politics of time abound in the historical record. Anderson took the Declaration of Independence’s omission of “Columbus, Roanoke, or the Pilgrims Fathers” seriously. Political revolutions often rely on new chronologies and modes of temporal organization to bolster their legitimacy. French Republican Calendar, 1794 by Philibert-Louis Debucourt
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