A Reflection on Customs and Traditions at Kenyon

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    This last week, we were tasked with looking through some of Kenyon's history through the lens of Special Archives and Collections' collective efforts to preserve Kenyon's history. I had personally looked through the first issue from the first volume of the Kenyon Reveille released in December of 1855. The issue itself cost 5 cents back then. The first page is a long list naming Kenyon College staff, ranging from the board of trustees and the scientific department to the missionary and education committee. A similar structure is followed when detailing the "secret" society members on campus, naming each member via grade-level seniority, their entire name (last name organized alphabetically), and then by what town/city and state they're from. The inner pages further describe the editorial staff and literary society members and hold space for a brief piece on Kenyon and "The Collegiate Olympiad" by Henry G. Perry. The column on the side of the inner pages also names Kenyon orchestra, choir, and cadet members. The backside of the last page also contains space for eight distinct ads for goods and services around the village.
    Last week's readings were based on polarizing views on traditions, with writers creating a distinct line between more conservative and modernist takes. One of the many readings that stood out to me was Eric Hobswam's modernist piece on inventive tradition, outlining that custom, in contrast to inventive tradition, serves as a much more flexible, direct, perhaps even more practical, contrast to the functions of a group. Hobswam describes how invented tradition seeks to incorporate certain symbolic practices firmly set (with no ands, buts, or ifs) to embed certain beliefs or values through repetition that establishes a connection with the past.
    The Kenyon Reveille is Kenyon's oldest student publication; however, it has had gaps in publication and shifted from its original purpose for many years. This 170-year-old student-run publication once started as a simple literary magazine, showing some of Kenyon's (then) exclusively male student population writing works. Now, the Reveille serves more like a yearbook for the year-graduating class of students, reflecting on the year's events. Although new iterations of the Reveille may no longer exclusively focus on student organizations and just student writing, the change in direction toward more inclusive publication has arguably allowed it to continue to be relevant.
     By re-engaging with this part of Kenyon History, we re-link our current student body with that of the past. Contrary to what Hobswam declared as tradition, though, it is the ability to re-image how and why we participate alongside this piece of our history that distinguishes our practice as intentionally reflective and meaningful rather than just artificially (or worse, half-heartedly) drawing a metaphorical line from the current student body and the past student body, calling out "connection" and do nothing to reflect or grow from such surface level understanding. Further, the fluidity in its practices allows a "breath of fresh air" in its presentation, allowing for new, willing participation in the work, even if it is at the cost of calling it "tradition."

References

Hobsbawm, Eric. 1978. "Introduction: Inventing Traditions." Pp. 271-274 in The Collective Memory Reader. Edited by J. Olick, V. Vinitzky-Seroussi, and D. Levy. New York: Oxford University Press.

1855. "Reveille 1855" The Kenyon Reveille, vol. 1, no.1, 130. Digital Kenyon.

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