{'fraction_non_alphanumeric': 0.012896825396825396, 'fraction_numerical': 0.0, 'mean_word_length': 5.190184049079755, 'pattern_counts': {'":': 0, '<': 0, '<?xml version=': 0, '>': 0, 'https://': 0, 'lorem ipsum': 0, 'www.': 0, 'xml': 0}, 'pii_count': 0, 'substrings_counts': 0, 'word_list_counts': {'cursed_substrings.json': 0, 'profanity_word_list.json': 0, 'sexual_word_list.json': 0, 'zh_pornsignals.json': 0}}
Space and Time in the Festivals of the French Revolution

The study of festivals has only recently caught the attention of historians, who have traditionally shown themselves more concerned with the labours and afflictions of men than with their pleasures and diversions. If from this time onward, festivals become an object of historical enquiry, it will be perhaps because industrial society no longer has festivals—or at least that it has the festival only as pageant in which the passive community of onlookers has been substituted for the active community of celebrants—and because our interest in the festival increases to the extent that we lose it. However, we should also mention the historian's debt to the double stimuli of folklore and of ethnology. From folklorists and ethnologists historians have learned to concern themselves with the armature given to human experience by ritualization, even if anonymous, even if destitute of an explicit system of regulation or of a conscious cohesiveness.