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Migration and Diaspora in Modern Asia by Sunil S. Amrith (review)

culture, and the relationships between cathedrals and the towns, which surrounded them. While Harris convincingly shows that the Feast of Fools started out as a liturgical celebration and not a bawdy riot, it did share themes of inversion with the lay New Year festivities held outside the cathedral at the same time of the year. Moreover, the cathedral clergy frequently joined in these outside celebrations, and many of the cathedral clergy would probably also have participated in these activities as children or adolescents. It is difficult then to believe that the clergy never brought into their staid religious celebrations inside the cathedral some of the bawdy insights they gained from dancing with the laity in the streets. As contemporary condemnations of the Feast of Fools show, these larger shared themes even made it difficult for contemporaries to keep the Feast of Fools separate from the riotous Kalends and New Year's celebrations. Indeed it is possible that the Feast of Fools was originally an attempt to sanitize the lay celebrations surrounding the New Year and the Feast of the Circumcision. Harris' argument benefits from his careful analysis of medieval liturgical and cathedral documents, but these same documents are also the product of clerical bias, and do not always adequately account for lay celebrations or the interconnectedness of lay and clerical culture. While Harris shows that the Feast of Fools' unsavory reputation comes largely from antiquarians' lack of attention to the surviving sources and a willingness on the part of clerical authorities to believe the worst of their minions, some of it may also come from the difficulty that even contemporaries had in keeping straight the many holidays and the many local variations surrounding Christmas and the New Year.