Thematische Bibliographien / Christmas greetings

Auswahl der wissenschaftlichen Literatur zum Thema „Christmas greetings“

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Veröffentlicht am 25. Juli 2024

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Zeitschriftenartikel zum Thema "Christmas greetings"

1

Rahardjo, Turnomo, Hapsari Dwiningtyas Sulistyani und Lintang Ratri Rahmiaji. „Pemaknaan Artefak Budaya dan Tuturan Perayaan Keagamaan“. Jurnal Komunikasi 17, Nr. 1 (31.10.2022): 81–96. http://dx.doi.org/10.20885/komunikasi.vol17.iss1.art6.

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This study was intended to comprehend how faith-based community groups communicated about cultural artifacts such as diverse Christmas celebration speeches. this study employed a phenomenological approach in order to understand the importance of identity expressions from the cultural artifacts associated with the Christmas season. This study found that faith-based community organizations interpret the issues of Christmas speeches or greetings differently. Muhammadiyah "frees" its adherents to wish Christians a Merry Christmas or not. Additionally, since Christmas characteristics were seen as examples of cultural inventiveness, it did not raise any objections to them. Congratulating the religious holidays of other religions, such as "Merry Christmas," are officially not prohibited by Nahdlatul Ulama. Similar circumstances apply to the Indonesian Chinese Islamic Association. With so many different religions practiced in Chinese society, sending presents and expressing congratulations during religious events is customary. Persatuan Islam and Majelis Mujahidin offered a different viewpoint. Because it goes against their beliefs, they generally resist sending christmas greetings.
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2

Zhiliuk, Sergei A. „LEXICAL AND GRAMMATICAL FEATURES OF CORPORATE CHRISTMAS AND NEW YEAR’S GREETINGS IN GERMAN AND RUSSIAN CULTURES“. German Philology at the St Petersburg State University 13 (2023): 160–76. http://dx.doi.org/10.21638/spbu33.2023.108.

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The article focuses on the text type greeting in German and Russian languages. It aims at identifying lexical and grammatical means of corporate greeting in German language culture. The study is novel in that it discusses contemporary corporate greetings in German and in Russian as a part of the language politeness. The methods used in the study include continuous sampling method, lexical and semantical analysis, and comparison. The greetings under discussion consist of three obligatory (address, wishes and signature) and two extra parts (introduction and gratitude). The introduction aims at establishing of festive mood and can have a quote in German greetings. In Russian congratulations, the introduction is rare, in certain cases it is replaced with congratulation on a holiday. The reason why in German texts there is no congratulation is the fact that the congratulation is written on a card which has pre-printed greeting. There are semantical differences between Russian and German wishes. The Russians tend to express wishes for the whole upcoming year. They are about job and private life of an addressee. The Germans focus their wishes on Christmas, and an addressee is supposed to spend it in a quiet company of relatives and friends. The wishes on New Year’s Day are similar to Russian ones. The difference in wishes partly would raise from the difference in calendars: While the Germans celebrate Christmas right after working days, the Russians have it at the end of a series of days-off at the beginning of January.
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3

Crowder, Ashby Bland. „Christmas Greetings from Seamus Heaney“. New Hibernia Review 21, Nr. 3 (2017): 34–58. http://dx.doi.org/10.1353/nhr.2017.0032.

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4

Hartley, James. „New technology and Christmas greetings“. Scientometrics 101, Nr. 3 (22.06.2014): 2081–82. http://dx.doi.org/10.1007/s11192-014-1341-4.

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5

Bohdan, Svitlana. „“Rokovi”(yearly) holidays in the epistolary texts of Lesia Ukrainka: Christmas“. Culture of the Word, Nr. 90 (2019): 176–89. http://dx.doi.org/10.37919/0201-419x-2019.90.15.

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The article describes the specifics of using lexeme Christmas in Lesya Ukrainkaʼs epistolary texts. The research utilizes continuous / overall selection techniques to reveal those specific features. Christmas belongs to the twelve most significant holidays of the Christian calendar. The addressee uses two basic names concerning this holiday: a rokove (annual) festival and Christmastide. The analysis of the compiled register of all the fixed contexts made it possible to determine four main functions of this lexeme in its functional style: chronotopic (most productive), nominative, ceremonial and identifying (low-productive). Chronotope property of syntactic constructions with a lexeme Rizdvo (Christmas) reflects the three-dimensional event space of the addresser and its addressees, which corresponds to one of the traditions of describing different phenomena in the national-linguistic tradition of the Ukrainians. Each event takes place before / during or after the holiday. To convey this, Lesya Ukrainka used the following grammatical variants: do/do samoho Rizdva (before Christmas) and pered Rizdvom (before Christmas) – a prospective period, ob Rizdvi and na Rizdvo (at Christmas) with a clear predominance of the second variant – vlasne na Rizdvo (actually at Christmas); retrospective period – vid (vid samoho) Rizdva (since the very Christmas), z Rizdva / od Rizdva (from Christmas), po Rizdvi (after Christmas). The customary modern Ukrainian version for post-Christmas period «pislia Rizdva» has not been revealed in Lesya Ukrainkaʼs epistolary texts. The observed authorʼs evaluations of the very process of celebrating Christmas (like other holidays) give grounds for asserting the overwhelming negative attitude of the addresser to any holiday. Various subjective factors are considered as the reason for it, namely poetessʼ internal rejection of certain stereotypical traditions of celebrations (a lot of visits, entertainments, parties and so on). The study elucidates the peculiarities of the Christmas greetings used in the poetessʼ letters to various addressees, which probably also determines the linguistic mode of everyday communication of the Ukrainians, in particular, in the family. The study has not revealed any of the typical traditional congratulations in modern Ukrainian language – Khrystos Narodyvsia! Khrystos rodyvsia! Khrystos Rozhdaietsia! (Christ was born!). Alternatively, three phonetic variants of pre-Christmas greetings are fixed – Greetings on Christmas Eve: Sviatyi Vechir! Sviatyi Vecher! Sviatyi Vechor! (Holy Evening!).
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Hartley, James. „New ways of sending Christmas greetings“. Scientometrics 97, Nr. 3 (18.06.2013): 911–12. http://dx.doi.org/10.1007/s11192-013-1064-y.

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7

Hardianti, Mida. „Pro Kontra Ucapan Selamat Natal : Analisis Hermeneutis Hadits tentang Salam terhadap Non-Muslim“. Matan : Journal of Islam and Muslim Society 4, Nr. 1 (27.12.2022): 77. http://dx.doi.org/10.20884/1.matan.2022.4.1.3256.

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Discussions about the law of wishing Merry Christmas are always an unresolved issue every year. Even though the issue of whether or not it is permissible to say Merry Christmas has been discussed by scholars since ancient times, in this era of disruption again reaping significant pros and cons because through the media all types of information can be obtained quickly and easily. This problem is related to how the relationship between Muslims and non-Muslims is regulated in Islam. There are two different forms of text regarding the form of relations with non-Muslims, as is the case in hadith texts regarding greetings, namely the prohibition of prioritizing greetings to non-Muslims and exhorting them to take a narrow path. However, in other texts Islam is very open to non-Muslims. This study attempts to analyze hadith using historical-hermeneutic studies. Greetings of 'Merry Christmas' to non-Muslims are allowed as long as those who say them do not believe in the truth of other religions, but are only a form of mu'amalah or establishing good social relations with non-Muslims, especially in the context of the Indonesian state where there are different religions . Of course, in this way a harmonious relationship between religious communities will be established and prevent division.
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Murtaza MZ, Ahmad, und Efridayanti Nasution. „Reading Arrazy Hasyim's Oral Exegesis of The Law of Greetings Merry Christmas on Social Media“. An-Nisa': Jurnal Kajian Perempuan dan Keislaman 15, Nr. 1 (23.06.2022): 57–68. http://dx.doi.org/10.35719/annisa.v15i1.80.

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This article looks at the oral interpretation of the law of saying Christmas delivered by Arrazy Hasyim in the Close The Door podcast owned by Deddy Corbuzier. This study uses qualitative methods, so the data collection used by researchers is the method of observation, interviews, and documentation. This article uses an oral interpretation analysis initiated by Andreas Goerke. According to Goerke, the interpretation literature is experiencing dynamics that bring significant changes where all interpretations can be accessed easily both in hard and soft files, even online on social media. To see the form of Arrzy's oral interpretation, first, describe Arrazy Hasyim's view on the law of saying Christmas. Then this view is analyzed interpretively by comparing the opinions of other scholars. This study concludes that Arrazy Hasim regarding the law of saying Merry Christmas is permissible for Christians because it does not reduce the value of the 'aqeedah of someone who says it. And his views are so relevant in the Indonesian context today.
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Stokker, Kathleen. „Anti-Nazi Card Tricks: Underground Christmas Greetings in Occupied Norway1“. Journal of Popular Culture 31, Nr. 1 (Juni 1997): 189–97. http://dx.doi.org/10.1111/j.0022-3840.1997.3101_189.x.

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10

Oniang'o, Ruth. „Climate Change and Africa's Food Security: investing in science and scientific research is key“. African Journal of Food, Agriculture, Nutrition and Development 9, Nr. 9 (27.11.2009): 1. http://dx.doi.org/10.18697/ajfand.30.ed023.

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On 23rd December, hardly a day away from Christmas eve celebrations in Kenya, the capital city of Nairobi was pounded by a rain storm for a good 20 minutes after which, there were reports of uprooted trees which had fallen on vehicles killing people and on houses. The 20-minute disruption blocked roads and blew up electricity transmitters, causing many Kenyans to go without electricity and associated Christmas celebrations and even carols. For many households, no electricity for two days meant food beginning to go bad and no internet for those who wished to send Season’s greetings, or just to go on working.
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Bücher zum Thema "Christmas greetings"

1

Peich, Dianne. Christmas greetings. [West Chester, Pa.]: [Aralia Press], 2004.

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2

Cope, Wendy. Christmas greetings. [West Chester, Pa.]: [Aralia Press], 2008.

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3

Peich, Michael. Christmas greetings. [West Chester, Pa.]: [Aralia Press], 2005.

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Peich, Dianne. Christmas greetings. [West Chester, Pa.]: [Aralia Press], 2003.

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5

Stallings, A. E. Christmas greetings. [West Chester, Pa.]: [Aralia Press], 2010.

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6

Quillin, Rachel. Season's greetings. Uhrichsville, Ohio: Barbour Pub., 2002.

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7

Season's greetings. London: Faber and Faber, 2010.

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8

Javana, Richardson, Richardson David J. 1954- und Distinctive Inns of Colorado (Organization), Hrsg. Seasoned greetings. Greenwood Village, Colo: Pantry Press, 1998.

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9

Sorosky, Marlene. Season's greetings. New York: Perennial Library, 1986.

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10

Zentgraf, Carol. Sewing season's greetings. Berne, Ind: House of White Birches, 2009.

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Buchteile zum Thema "Christmas greetings"

1

Katongole, Emmanuel. „Greeting: Beyond Racial Reconciliation“. In The Blackwell Companion to Christian Ethics, 68–81. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996690.ch6.

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2

Kathirithamby, Jeyaraney. „Further Homage To Santa Rosalia Discovery at last of the elusive females of a species of Myrmecolacidae (Strepsiptera: Insecta)“. In Narrow Roads Of Gene Land, 117–34. Oxford University PressOxford, 2005. http://dx.doi.org/10.1093/oso/9780198566908.003.0006.

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Abstract I first met Bill at Imperial College, London, and he struck me as a quiet but very hard-working scientist. I was researching leafhoppers then, which are not strange and unusual insects, so other than polite greetings we did not engage in long conversations. However, when Bill came to Oxford in 1984 we met often to talk about Strepsiptera, as I had begun working seriously on this group in 1979. Bill was curious about all things strange—hence his interest in these bizarre entomophagous parasites. He regularly stopped by my room to chat about the latest find in Strepsiptera. It was just after Christmas 1999 that I last saw him, before his trip to the Congo in January 2000. He wanted to photocopy something to send Naomie Pierce, and had forgotten his copying key, so I lent him mine.
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Maw, Joan. „Fungu la kwanza Hujambo7 How are you?’“. In Swahili For Starters, 1–8. Oxford University PressOxford, 1999. http://dx.doi.org/10.1093/oso/9780198237839.003.0001.

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Abstract You should always address people by title or by name, not with the bare greeting word. bwana and bibi can be combined with proper names, whether ‘Christian’ or surname, e.g. Bibi Joan or Bibi Maw. (Written abbreviations are Bw. and Bi. ‘Mr’ and ‘Ms’.)
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Mehta, Samira K. „Chrismukkah“. In Beyond Chrismukkah, 136–60. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469636368.003.0006.

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Chapter 5 claims that in the 1990s, when the concepts of multiculturalism and optional ethnicity provided a new, multicultural model of interfaith family life, in which consumer culture and the stripping of theological content from Christian and Jewish practice allowed them to be combined in a myriad of ways. The depictions of this mode of combination appeared in children’s literature, coffee-table books, greeting cards, and an area of other forms of popular culture and turned on the assumption of an increasingly secular population.
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Miola, Robert S. „The Colonization of the New World (Inter caetera), 1493“. In Early Modern Catholicism, 482–4844. Oxford University PressOxford, 2007. http://dx.doi.org/10.1093/oso/9780199259854.003.0079.

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Abstract Alexander, bishop, the servant of the servants of God, to our most dear, beloved son in Christ, King Ferdinand, and to our dear, beloved daughter in Christ, Elizabeth, Queen of Castile, Leon, Aragon, Sicily, and Granada, most noble princes, greeting and apostolical benediction. Among other works acceptable to the Divine Majesty and according to our hearts ‘ 5 desire, this certainly is the chief, that the Catholic faith and Christian religion specially in this our time may in all places be exalted, ampliWed, and enlarged, whereby the health of souls may be procured and the barbarous nations subdued and brought to the faith.
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Weigel, George. „Catholics and Commissars: 1917–1978“. In The Final Revolution, 59–76. Oxford University PressNew York, NY, 1991. http://dx.doi.org/10.1093/oso/9780195071603.003.0004.

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Abstract On June 10, 1988, Cardinal Agostino Casaroli, the secretary of state of the Holy See, addressed a glittering celebration in Moscow’s Bolshoi Theater marking the millennium of Christianity among the eastern Slavs. The cardinal brought the personal greetings of Pope John Paul II to Patriarch Pimen and his Holy Synod, and offered congratulations to the government of Mikhail Gorbachev for its new appreciation of the role of Christian believers in the process of perestroika. Three days later, on June 13, Gorbachev met with Cardinal Casaroli and his entourage and was presented with a private letter from John Paul II, which the pope had given Casaroli in the hope that Gorbachev would receive it. On June 16, Msgr. Audrys Bačkis, a member of the Vatican delegation to Moscow and undersecretary of the Vatican’s foreign ministry, told Vatican Radio that Mr. Gorbachev had responded positively to the pope’s suggestion that “regular contacts” (meaning diplomatic relations) be established between the Kremlin and the Holy See, as indeed they were following Gorbachev’s 1989 visit to Rome.
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Himmelfarb, Martha. „Transformation and the Righteous Dead“. In Ascent to Heaven in Jewish and Christian Apocalypses, 47–71. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780195082036.003.0004.

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Abstract The boundaries between gods and mortals were not always clearly marked in the Greco-Roman world. Wandering prophets such as Apollonius of Tyana or Alexander of Abonuteichos were considered gods on the basis of the wonders they performed, and, perhaps, their teachings. The great philosophers were sometimes considered divine by their followers because of their wisdom and virtue. Nor are wonder worker and philosopher entirely separate categories, as the depictions of the mythic figure of Pythagoras show.1 The crossing of the boundary between human and divine was institutionalized in the routine promotion of Roman emperors to godhood on their deaths, although it is clear that this process was not taken seriously by everyone. Thus there were several different paths human beings could travel to earn the epithet “divine.” While the examples just offered reserve divinization for a tiny elite, the ritual found in the Mithras Liturgy ( PGM IV.475-829), offered a somewhat more accessible route to godhood. Anyone who was willing to undertake the elaborate ritual and recite the words dictated there could become immortal. At the culmination of an ascent to heaven in which he saw the order of the heavens and the gods, the initiate could describe himself thus in greeting the beautiful and fiery god Helios: “Since he has been born again from you today, [he] has become immortal out of so many myriads in this hour according to the wish of god the exceedingly good ... “ (PGMIV.646--47).2 The Chaldean Oracles too offer a ritual for ascent intended to achieve immortality, although the Oracles’ learned combination of Platonism and magic must have limited their appeal.
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