Literatura académica sobre el tema "Official celebrations"
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Artículos de revistas sobre el tema "Official celebrations"
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Buczek, Katarzyna. "„Nie łzawe wspomnienia dawnych bojów, ale realna nauka z przeszłości”. O świętowaniu rocznicy niepodległości w szkołach II Rzeczypospolitej refleksji kilka". Kwartalnik Pedagogiczny 63, n.º 4(250) (24 de abril de 2019): 56–71. http://dx.doi.org/10.5604/01.3001.0013.1697.
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The article discusses the question of celebrations of Poland’s Independence Day – November 11th. The tradition of celebrating state holidays in Polish schools dates back to the era of the National Education Commission, which in 1783 ordered official celebrations of the centenary of king John III’s victory over the Turks at Vienna. After 123 years of foreign subjugation, which broke the connection between the citizens and the state, Poland returned to the tradition of celebrating state holidays in schools. Several brochures with proposed event scripts, poems, and small plays were published in order to ensure the celebrations would be given an appropriate flair. “Płomyk”, a magazine for slightly older children, was also involved in the preparation for independence anniversary celebrations. The issue of celebrating state holidays in schools was also considered within teaching theory: on the one hand, they were considered very valuable educationally – particularly for instilling patriotic and civil virtues, on the other, it was remarked that the students were bored with the ceremonies.
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cruz, paula de la. "Vendimia Celebrations". Gastronomica 12, n.º 2 (2012): 83–86. http://dx.doi.org/10.1525/gfc.2012.12.2.83.
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On a crisp fall day in April 1936, Delia Larrive Escudero was picking grapes for the family's table at the small vineyard her father kept at the back of their house when she received a visit from her brother, who bore good news. Her father had given his consent—she was only sixteen-years-old—for Delia to enter the first official Queen of the Grape Harvest (reina de la vendimia) competition, in the province of Mendoza, in western Argentina. She would represent Godoy Cruz, one of Mendoza's seventeen departments, each with its own particular terrain, from the lush creeks shaded by pine forests of Tunuyan to the vast barren valleys of clay soil of Tupungato. Like many others in the province, Delia was from an immigrant family. Over hundreds of years, immigrants—principally from Italy and Spain—had transformed the desert at the feet of the Andes into vineyards that bear a bounty of fruit to this day. Mendoza has been celebrating the harvest in one way or another since Spanish colonists, and Jesuits introduced grapes to Argentina (via Chile) in the late 1500s as a source for sweet Mass wine.
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Turi, Gabriele. "La Grande guerra: la parola alla Difesa". PASSATO E PRESENTE, n.º 76 (marzo de 2009): 121–42. http://dx.doi.org/10.3280/pass2009-076006.
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- Examines the official celebrations of the 90th anniversary of the end of the first world war, organized in Italy primarily by the Ministry of Defence of the Berlusconi government. Inevitably national patriotism became the dominant rhetorical tone, and a total absence of a calm reflection of the causes, character and consequences of the conflict that marked the celebrations and monuments in other countries. Key words: First world war, Italy, Celebrations, History. Parole chiave: Prima guerra mondiale, Italia, Celebrazioni, Storia.
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ADAMCZYK, Anita, Elżbieta LESIEWICZ, Witold MAZURCZAK y Paweł STACHOWIAK. "Obchody dwudziestolecia III Rzeczypospolitej. Próby kształtowania pamięci zbiorowej polskiego społeczeństwa". Przegląd Politologiczny, n.º 4 (2 de noviembre de 2018): 7–20. http://dx.doi.org/10.14746/pp.2011.16.4.1.
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The paper tries to sum up the celebrations to commemorate the twentieth anniversary of the Third Republic in 1989 and to present them in the context of the ‘remembrance policy’,meaning the endeavors various circles are engaged in to shape Polish society’s collective memory. The authors analyze the celebrations in terms of several selected aspects. The first one concerns the academic field: conferences, seminars and resulting publications. Another aspect refers to the official celebrations organized by state institutions. The third is about the response and debates taking place in newspapers at that time. The review of different ways of commemorating the anniversary results in the conclusion that they were all strongly politicized and used for the purposes of the current political struggle. This was particularly clear during the official celebrations, divided into those organized by the government and president respectively, yet even the events organized under academic auspices were not free from political manipulation. Therefore, the celebrations corroborated the fact that 1989 has not strongly registered in Poles’ awareness as a generational experience that positively organizes the collective memory; the celebrations did not stimulate a nationwide reflection on the achievements of the era commenced with the events of 1989. They did not make a contribution to creating in the collective memory a ‘national consensus of pride’ at the regained statehood reminiscent of that of the Second Republic.
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SKІEPУAN, A. "OFFICIAL FESTIVE CEREMONIES IN POLOTSKY AND VITEBSK VOIVODESHIPS (LANDS) IN THE XV – XVIII CENTURIES". Herald of Polotsk State University. Series A. Humanity sciences 66, n.º 1 (10 de febrero de 2023): 28–34. http://dx.doi.org/10.52928/2070-1608-2023-66-1-28-34.
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One of the main mechanisms that unite people, forms and demonstrates a certain system of values, the difference in the perception of the surrounding world is a celebration, a holiday. They mark the most important milestones of life: personal (birth, marriage, death) and social. Already at the beginning of the 15th century, in the cities and towns of the Grand Duchy of Lithuania, a peculiar urban culture began to form. Various ceremonies, processions, rituals dedicated to both secular and church holidays and celebrations become its integral part. In the context of the forced closure of Orthodox churches and monasteries, the spread of Greek Catholic Church, it was the city holiday that became the bridge that united the inhabitants of the city of various confessions and social strata.
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Szczych, Jan. "Historia formularza mszalnego uroczystości Wszystkich Świętych". Ruch Biblijny i Liturgiczny 62, n.º 3 (30 de septiembre de 2009): 195. http://dx.doi.org/10.21906/rbl.207.
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The cult of the saints had its beginning in the Christian ancient times. Since then it was transformed in its own celebrations in honour of All the Saints. The official liturgy of the feast-day of Omnium Sanctorum (All Saints) was stabilized in close relation to the development of collective worship of the saints in the West. The historical liturgical witnesses from the Middle Ages and of the Trident Council time demonstrate a progressive and very natural process of establishment the missal texts of this liturgical celebration. The form of some liturgical directions in the current Missale Romanum (Latin Missal), unchanged for ages, confirms the continuity and constancy of this celebration in the history of Catholic Church. These missal directions explicitly show the same idea of celebration and timeless meaning of the All Saints Solemnity.
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Szczych, Jan. "Historia formularza mszalnego uroczystości Wszystkich Świętych". Ruch Biblijny i Liturgiczny 62, n.º 3 (1 de octubre de 2009): 195. http://dx.doi.org/10.21906/rbl.300.
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The cult of the saints had its beginning in the Christian ancient times. Since then it was transformed in its own celebrations in honor of All the Saints. The official liturgy of the feast-day of Omnium Sanctorum (All Saints) was stabilized in close relation to the development of collective worship of the saints in the West. The historical liturgical witnesses from the Middle Ages and of the Trident Council time demonstrate a progressive and very natural process of establishment the missal texts of this liturgical celebration. The form of some liturgical directions in the current Missale Romanum (Latin Missal), unchanged for ages, confirms the continuity and constancy of this celebration in the history of Catholic Church. These missal directions explicitly show the same idea of celebration and timeless meaning of the All Saints Solemnity.
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Selassie I, W. Gabriel. "“The Walls Have Fallen”". California History 99, n.º 1 (2022): 73–93. http://dx.doi.org/10.1525/ch.2022.99.1.73.
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In 2021, June 19 (Juneteenth) became a federal holiday commemorating the emancipation of enslaved people of African descent in the United States. Prior to Juneteenth gaining official status, January 1 (Emancipation Day) was the de facto national holiday on which African Americans celebrated the signing of the Emancipation Proclamation and the end of slavery. From 1863 until the late twentieth century, African Americans throughout the nation celebrated what the black-owned journal The Elevator called “the greatest event in the history of the Colored people of America.” While several scholarly works focus on Emancipation Day celebrations throughout the United States, these studies have largely ignored how black westerners celebrated what was essentially “independence day” for African Americans. This essay examines Emancipation Day celebrations in the African American communities of San Francisco, Sacramento, and Los Angeles. Emancipation Day celebrations illustrate how black Californians in the state’s largest African American communities used ritualized celebration and public dialogue to construct their new civic identities as free black men and women. Emancipation Day celebrations provided black Californians opportunities to testify to their aspirations as members of the American polity, and to their vision of themselves as upholders of liberty and beacons of freedom in post–Civil War America. Black Californians forthrightly used public commemorations of the signing of the Emancipation Proclamation to illustrate black community consciousness through the spirit of public festivals and civic celebrations, otherwise known as “public festive culture.” These public rituals did more than celebrate liberty: they legitimated black freedom and citizenship, honored the memory of Abraham Lincoln as God’s servant, and elaborated a political ethos powerful enough to unify African Americans as members of the American polity.
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Golotina, A. I. "THE BATTLE OF WATERLOO IN GERMAN COMMEMORATIVE PRACTICES IN THE FIRST HALF OF THE 19th CENTURY". Bulletin of Udmurt University. Series History and Philology 32, n.º 1 (11 de febrero de 2022): 138–46. http://dx.doi.org/10.35634/2412-9534-2022-32-1-138-146.
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Based on different types of German press, the article examines the problem of the transformation of commemorative practices dedicated to the Battle of Waterloo in the 1st half of the 19th century. These practices were formed during the official anniversary celebrations on the occasion of the anniversary, which occurred on 18th of June. Also the process of celebrating this date itself in different German states is analyzed in the article, as well as the problems faced by the official authorities during the preparation to the celebrations and holding of them. The article reveals the goals pursued by the governments of the German lands, who decided to celebrate the anniversary of the battle and the changes that took place both in the ideological content of the holiday and in the perception of it by public consciousness. The contradictions are also highlighted, they caused as a reason for the gradual displacement of Waterloo from the memory of German society and the transformation of this day into a regional holiday for individual states. The author concludes that the Battle of Waterloo, as a potential place of memory for all German people, couldn’t realize its potential, unlike the Battle of Leipzig. By the middle of the century, Waterloo, as one of the most important symbols of the unification of all Germans, had turned into an event shaping the regional identity of only several German states.
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Kushch, Tatiana. "Celebrating the New Year in Byzantium". Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, n.º 6 (diciembre de 2023): 320–28. http://dx.doi.org/10.15688/jvolsu4.2023.6.24.
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Introduction. Many cultures consider the first day of the new year a holiday which supposes the performance of specific rituals and rites. The traditions of New Year celebrations reflect the nature of this or that civilization, its historical experience, and religious and world-viewing constants. The said is to the full extent actual for the Byzantine civilization. The purpose of the work is to reconstruct the general scenario of official celebrations, to trace its evolution, and to analyse the folk tradition related to it. Methods and materials. The main sources of the given research are liturgical books, treatises on ceremonies, and epistolography. Analysis. In Byzantium, the New Year was celebrated on September 1 at different levels: church, state, and public. Despite its origin from the laity, the Byzantines viewed this holiday primarily as religious as it opened both the new year cycle and the church calendar. By the tenth century, there developed the order of service (akolouthia) for the first day of the new year. The patriarch served special liturgies in St Sophia’s Church and performed a crucession. The emperor was not allowed to participate in the church rituals. In Late Byzantium, the climax of the New Year ritual was the public prayer made in the imperial capital, in the Forum of Constantine, in the presence of the emperor. The ceremonial protocol documented that the ruler must participate in the New Year service. The ordinary people of Byzantium widely celebrated this holiday, spending this day in going to church, paying visits, and exchanging greetings. Conclusions. The enlarging of the programme of palatial ceremonies with the emperor’s appearance in the New Year celebration shows, from the one hand, the strengthening of the secular component of the holiday and, on the other hand, the trend to sacralization of the palatial life. The comparison of the scenario of the New Year celebration that existed in the Age of the Palaiologoi with the official holiday on such a case in the pre-Petrine Russia shows an important Byzantine influence on Russian culture of celebration and church policy.
Tesis sobre el tema "Official celebrations"
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Soria, Charlotte. "Le Premier Mai, lieu et temps de la fabrique sociale de la "Communauté du peuple" nationale socialiste (1933-1939)". Electronic Thesis or Diss., Sorbonne université, 2022. http://www.theses.fr/2022SORUL086.
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Le 1er mai, fête éminemment politique du mouvement ouvrier socialiste et devenue avec la célébration du 1er mai 1933 une fête officielle du régime national-socialiste, une incarnation de son projet social communautaire, la "Volksgemeinschaft". Mais ces rituels politiques ont-ils réellement contribué à fabriquer un ordre social ou n’étaient-ils que le reflet trompeur de la communication du régime ? De fait, la journée du 1er mai - jour férié et journée festive depuis 1933/34 - était un dispositif de pouvoir(s), d’inclusion et d’exclusion, qui visait à cette fabrique sociale par des fêtes politiques et officielles mais aussi par le développement d’activités de loisirs au sein des entreprises. Elle contribua alors à l’émergence d’un nouvel ordre social, inégalitaire et raciste par des mécanismes classiques d’inclusion et d’exclusion voire d’ascension sociale au profit des >Volksgenossen< et >Volksgenossinnen< ainsi définis, non seulement par la contrainte mais aussi dans un processus constant de négociations. Le dispositif festif et médiatique eut en effet des résultats décevants, les organisateurs (Joseph Goebbels) ne réussissant pas réussi à implanter au cœur de la société allemande le modèle de mobilisation partisan hérité du NSDAP. Aussi, s’ajouta à ce modèle mis en valeur tout particulièrement dans les médias, la création de droits sociaux nouveaux, le droit aux congés - assuré par ce jour férié entre autres - le droit aux loisirs et au tourisme, ainsi qu'un accès à la consommation de « services communautaires » dont les soirées festives organisées partout au profit du DAF de Robert Ley. Dans un même mouvement, de ces droits « communautaires » furent exclus, difficilement les Allemands juifs. Par cette exclusion, la « Communauté du Peuple » fut alors clairement délimitée, tandis que son sens resta sujet à débat entre "Communauté de l’action » par la participation, « Communauté de l’effort » par des processus de distinction, mais aussi "Communauté des loisirs"May Day, an eminently political holiday of the socialist workers' movement, became with the celebration of May Day 1933 an official holiday of the National Socialist regime, an embodiment of its social community project, the "Volksgemeinschaft". But did these political rituals really contribute to the creation of a social order or were they merely a deceptive reflection of the regime's communication? In fact, May Day - a public holiday and festive day since 1933/34 - was a device of power(s), of inclusion and exclusion, which aimed at this social fabrication through political and official celebrations but also through the development of leisure activities within enterprises. It contributed to the emergence of a new, unequal and racist social order through classical mechanisms of inclusion and exclusion or even social ascension for the benefit of the >Volksgenossen< and >Volksgenossinnen< thus defined, not only through coercion but also in a constant process of negotiation. The festive and media arrangements had disappointing results, as the organisers (Joseph Goebbels) did not succeed in implanting the partisan mobilisation model inherited from the NSDAP in the heart of German society. In addition to this model, which was particularly highlighted in the media, new social rights were created: the right to holidays - guaranteed by this public holiday, among others - the right to leisure and tourism, as well as access to the consumption of "community services", including the festive evenings organised everywhere for the benefit of Robert Ley's DAF. At the same time, Jewish Germans were excluded from these "community" rights with difficulty. This exclusion clearly defined the "People's Community", while its meaning remained open to debate between "Community of action" through participation, "Community of effort" through processes of distinction, and "Community of leisure"
Libros sobre el tema "Official celebrations"
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(Darlington), Greenbank Methodist Church. Greenbank Methodist Church, Darlington: 70th anniversary celebrations 1879-1949 : official handbook. [Darlington: Wm. Dresser & Sons Ltd., 1994.
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Derry, Apprentice Boys of, ed. Official Brochure of the Tercentenary Celebrations of the Apprentice Boys of Derry Association. Londonderry: Apprentice Boys of Derry, 1988.
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Canada, Church of England in. Official handbook of the bicentenary commemoration, 1710-1910, of the Church of England in Canada, Aug. 28th, Sept. 3rd to 12th, 1910. [Halifax, N.S.?: s.n., 1995.
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Canada. Canadian Army. Queen's Own Rifles of Canada. Official souvenir programme, Queen's Own Rifles semi-centennial reunion, Toronto, June 18th to 25th, 1910. [Toronto?: s.n., 1997.
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Committe, National Double Celebrations Magazine 40/40 National Double Celebrations. A nation celebrates: Khula mlisa 40 Halala Swaziland, 1968 - 2008, the official magazine for the National Double Celebrations. [Halala Swaziland: National Double Celebrations Magazine, 2008.
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Council, Somerset (England) County, ed. Celebrating Somerset: Official guide. [Taunton]: Somerset County Council, 2003.
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TV-am, ed. Official celebration of the royal wedding. London: Weidenfeld and Nicolson, 1986.
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School, Nanyang Primary. Nanyang xiao xue qing zhu xin xiao she luo cheng ji chuang xiao 70 zhou nian ji nian dian li =: Nanyang Primary School official opening of new building cum 70th anniversary celebrations. [Singapore: Nanyang xiao xue, 1987.
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Kalinsky, George. The New York Knicks: The official fiftieth anniversary celebration. New York, NY: Macmillan USA, 1996.
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Illinois, Township Officials of. A centennial celebration, 1907-2007. Springfield, Ill: Township Officials of Illinois, 2007.
Buscar texto completoCapítulos de libros sobre el tema "Official celebrations"
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Bjerve, Petter Jakob. "International Trends in Official Statistics". En A Celebration of Statistics, 89–108. New York, NY: Springer New York, 1985. http://dx.doi.org/10.1007/978-1-4613-8560-8_5.
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Prud'homme, Gabrielle. "Verdi at the Heart of the Dictatorship". En Music and Democracy, 107–38. Vienna, Austria / Bielefeld, Germany: mdwPress / transcript Verlag, 2021. http://dx.doi.org/10.14361/9783839456576-005.
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This chapter examines the political appropriation of Giuseppe Verdi in Fascist Italy through a study of the celebrations commemorating the fortieth anniversary of his death in 1941. More specifically, it provides an analysis of the Verdi Year through the lens of a landmark event held among fascist officials at the Academy of Italy in Rome, the heart of the regime's intellectual power, in June 1940-a few days before Italy's entry to war. By reconstructing the structure and the reception of the event, Gabrielle Prud'homme sheds light on how Mussolini's regime maintained its grip on the commemorations and disseminated a discourse entirely consistent with the fascist political and ideological agenda. By insisting on Verdi's patriotic image, exploiting the nationalist topoi conveyed in his operas, emphasizing his peasant origins, and exalting his Italianness, party intellectuals nurtured a Verdian myth that enhanced the Fascist political and totalitarian project.
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Harvey, Penelope. "Peruvian Independence Day". En Creating Context in Andean Cultures, 21–44. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195097894.003.0002.
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Abstract Peruvian Independence is commemorated annually on 28th July. Throughout the nation, this date is marked as significant by official ceremonies, speeches, parades, and other public displays of “patriotic civic consciousness”. In many small Andean towns, these official ceremonies are followed by sporting events and in some places by a bullfight, which is billed as the highlight and grand finale of the celebrations.
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Ousterhout, Robert G. "Ritual Settings II". En Eastern Medieval Architecture, 61–79. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190272739.003.0005.
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How did the church building become sacred space? This chapter examines the second model: sanctity as represented by the presence of relics or the tombs of martyrs and saints. The popularity of the refrigerium in the fourth century provides ample testimony to the attraction of the tombs of saints and martyrs to the early church. And although the official celebrations ad sanctos were terminated by the end of the century, the cult of saints continued, finding an outlet in the practice of pilgrimage and the veneration of relics. While both were accepted customs, neither was officially sanctioned by the church. They may be best understood as manifestations of popular piety or of private devotion, satisfying the spiritual needs of the individual.
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Machado, Isabel. "Carnivalesque Bodies". En Carnival in Alabama, 127–48. University Press of Mississippi, 2023. http://dx.doi.org/10.14325/mississippi/9781496842589.003.0007.
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Chapter six steps outside of official organizations to see how marked people experienced the streets of Mobile and constructed their carnivalesque identities outside of these structures. Investigating what role marked bodies could play in white supremacist and heteronormative spectacles, it shows that although laws and customs enforced racial segregation and heteronormativity, Carnival was a space to explore identity and test boundaries. It investigates bottom-up carnival celebrations in Mobile by analyzing Black spectatorship in (Black and white) spectacles and the roles played by Black people in white parades and by disruptive performers such as the Mollies in “respectable Colored Carnival.”
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Vera, Alejandro. "From Birth to Death". En The Sweet Penance of Music, 230–320. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190940218.003.0005.
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This chapter deals with music participation in the public fiestas, both religious and secular, and other public spectacles during the colonial period. The first section studies “Nativity celebrations,” such as Christmas, the birth of members of the royal family, and others. The analysis of two villancicos, composed for some of these occasions, shows how the genre was integrated into these festive contexts and how it interacted with other genres and styles. The second section is dedicated to different kinds of fiestas, in both the city itself and its margins, also dealing with official prohibitions to non-official music. Along with civic and religious ceremonies, this section considers the stage as a privileged space for the performance of music and dance, in spite of the absence of a public theater during most of the period studied. The final section examines music presence in burials and, in a broader sense, the relationship between music and death, showing that the former was frequently considered as a tool to reach the supernatural life.
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Berend, Nora. "The Holy Dexter". En Stephen I, the First Christian King of Hungary, 129–55. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/9780191995439.003.0004.
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Abstract This chapter traces the invention of the relic of Stephen’s alleged right hand c. 1100, and its later uses. The relic has played a key role in ecclesiastical celebrations for centuries; in the twentieth century, it was also heavily politicized. As religious celebrations and grand state occasions were interconnected in the interwar period, in particular around St Stephen’s day, the Holy Dexter also became a reference point in politics. Conversely, during the communist period, the yearly religious procession was prohibited and the Holy Dexter itself was withdrawn from public display. Nobody has hitherto questioned the origin of the mummified hand; indeed, many scholars have expended considerable energy to prove that it truly is Stephen’s. However, because three saint’s lives were written about Stephen over the course of about twenty years in the late eleventh and early twelfth centuries, it is possible to follow the emergence of the story of the uncorrupted right hand, and also discover the likely models. The invention can be contextualized in the creation of the official Life of Stephen, which reflected the needs of the royal court at the time. The Holy Dexter heightened Stephen’s importance, as the holy founder came to be deployed in disputes with the papacy. The chapter also addresses the modern political uses of the relic, arising from the entanglement of the state and the Catholic Church.
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Rios, Fernando. "Musical Dimensions of Indigenismo". En Panpipes & Ponchos, 21–57. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190692278.003.0002.
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In 1925, La Paz city residents observed Bolivia’s first centennial of political independence, with official state celebrations that in hindsight appear remarkably devoid of Bolivian nationalist exhibitions of indigenismo. Twenty-three years later, urban La Paz hosted another lavish commemoration, this time to honor the city’s 400th anniversary. But, in a clear departure from the 1925 centennial, the 1948 event included a “folklore” festival that was wholly devoted to Andean indigenous music-dance traditions, the Concurso Folklórico Indígena del Departamento. As the Concurso’s inclusion in the 1948 celebration suggests, mainstream La Paz criollo-mestizo views about the cultural value and meanings of Andean indigenous expressive practices had undergone a significant transformation in the twenty-three years following the 1925 centennial. This chapter elucidates this major shift, by exploring key developments in the paceño indigenista musical scene that transpired in the period from the 1920s to 1940s. Throughout Latin America, elite and middle-class interest in regionally distinctive music-dance expressions reached new heights in the early decades of the 20th century, as part of a quest among a varied cast of politicians, writers, and artists for local traditions that unmistakably demonstrated the nation’s cultural uniqueness. Indigenismo represented a manifestation of this phenomenon. The Bolivian variant of this nativist movement took inspiration from indigenista currents radiating from other Latin American countries, including Mexico and Argentina, but above all else from Peru.
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Taylor-Guthartz, Lindsey. "The View from the Ladies’ Gallery: Women’s ‘Official’ Life in the Community". En Challenge and Conformity, 69–122. Liverpool University Press, 2021. http://dx.doi.org/10.3828/liverpool/9781786941718.003.0004.
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This chapter documents and analyses women's activity in and experience of formal public worship in the synagogue. The synagogue is central to the performance of male religious obligations, but much less so to the performance of women's religious duties. Many observant women rarely attend synagogue, even if their fathers, husbands, brothers, and sons go every week. Women have mixed feelings about synagogue attendance. Some find it essential to their experience of the sabbath, and some are resigned to their synagogue experience. Women traditionally play no or very little role in life-cycle celebrations. At some synagogues, women's participation is actively discouraged. Women held formal titles in the synagogues of ancient Rome, but there are no further instances of this until the twentieth century. Most Orthodox women emerge from the Jewish educational systems with little competence in reading Hebrew or in studying classical texts. Women find it hard to place acquired knowledge in a wider context, and tend to describe themselves as 'not very learned', ignoring their often immense expertise in areas of domestic knowledge, such as the running of a Jewish household. Women's lack of confidence, text-based knowledge, and training has prevented them from becoming Jewish educators. This survey of women's activity and experience in the 'official' communal sphere clearly illustrates the different attitudes and strategies of the three groups identifiable in the London Jewish community: Haredi, Modern Orthodox, and traditionalist.
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Wenz, Clara. "“I Say She Is a Muṭriba”". En The Oxford Handbook of Jewish Music Studies, 614–34. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780197528624.013.22.
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Abstract Focusing on the Syrian city of Aleppo, this chapter discusses the ethno-historical memory of the Khūjahs, local women musicians who performed songs in Arabic and whose primary performance context was Muslim women wedding celebrations. Though many of Aleppo’s Khūjahs were Jewish throughout the past century, their history is largely missing from official records. Examining the different reasons for this absence—from a history of national conflict, approaches within existing scholarship, to moral concerns over women’s public music making—reveals how the memory of Aleppo’s Jewish Khūjahs nevertheless endures in the personal accounts of their descendants and constituencies. By associating the Khūjahs with a musical community known in Arabic as the ahl al-ṭarab, these memories expose forms of musical belonging that challenge the often-drawn distinction between “male” and “female,” “Arab” or “Muslim” and “Jewish,” as well as “folkloric” and “classical” musical practices.
Actas de conferencias sobre el tema "Official celebrations"
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García, Antonio Delgado. "National identity and cultural celebrations - Case study". En V Seven International Multidisciplinary Congress. Seven Congress, 2024. http://dx.doi.org/10.56238/sevenvmulti2024-032.
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We start from the assumption that in several Latin American republics there is a previously constructed national identity, which has been reinforced in the cultural celebrations of both the Centenary and the more recent Bicentenary, carried out by the political activity of the government in power. The starting hypothesis is that the political-cultural discourse of cultural celebrations responds to official ideology, aiming to reinforce national identity, adapting it to a new socio-historical context. And how these celebrations have served to further reinforce this national identity, in accordance with the purposes and positions of the official agenda. If we focus on the case study of Mexico's political community, we can see how throughout two key moments in its history, Independence, the Mexican Revolution and their respective acts and cultural demands, a discourse and a reform of this national identity , which consolidated the national project of identity characteristics as a whole, but a constructed whole, not something immanent and previous created, but rather it is the people through their historical path that creates, configures and gives color to this entire set of cultural elements or ingredients that constitute its identity as a people and as a nation. We try to answer what was done during the bicentennial and why it was done that way. To understand how the political-cultural discourse of the bicentennials in its context and purposes, explains and lists its main identity traits in the form of a catalogue.
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Barbosa, Diego. "Careta, who are you? Aspects of the carnivalesque in African Brazilian manifestations as strategies of subversion and resistance". En LINK 2023. Tuwhera Open Access, 2023. http://dx.doi.org/10.24135/link2022.v4i1.197.
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The element of nonconformity in opposition to the authoritarianism of the official culture present in European folk carnival festivities traveled with European colonisers to the Americas, where they were met by diverse African and Indigenous traditions, giving birth to new forms of manifestation in the melting pot of cultures collateral to colonialism. Existing under a colonial system willing to suppress any subversive or marginal aspects, diasporic Black culture made use of carnivalesque modes of representation to temporarily subvert the authority of the official institutions, having the resistance against dominant power through the crossing of its culture as an important part of surviving in this environment, connected with the local hopes, aspirations and tragedies of those who occupy to this day the margins of society. In Brazil, many of these marginal manifestations happen as festivals connected to the period of catholic celebrations. In this research I focused on how these elements can be identified in the collective popular manifestations of ‘Caretas do Acupe’ and ‘Nego Fugido’, both present in the region of Recôncavo Baiano, in Brazil. The strategies found in these manifestations pervade African-American manifestations associated with black cultural resistance, and display instances where African traditional practices crossed and resignified aspects of European culture, using the carnivalesque as the sign of double articulation that enabled them to create counter-narratives to mock, disrupt and resist colonial power. These ideas were then articulated in the photographic project ‘Careta, who are you?’, which explored narratives created to connect and mix my own moving cultural identity from Bahia while living in Aotearoa.
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WANG, SHAO-MING y SHAN WANG. "A COMPARATIVE STUDY OF PROJECTING SOURCES IN SINO-US PARADE REPORTS". En 2021 International Conference on Education, Humanity and Language, Art. Destech Publications, Inc., 2021. http://dx.doi.org/10.12783/dtssehs/ehla2021/35738.
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This study aims to investigate the potential similarities and differences of projections in different mainstream newspaper’s reports on similar events. Based on the theoretical framework of projection of Critical Discourse Analysis (CDA) and we used the corpus-driven approach to analyze quantitatively, this study chose People’s Daily Online, Global Times, as well as The Washington Post’s reports about two parades for celebrating National Day of China and US in 2019 to build four sub-corpora. It analyzed and discussed the projecting sources. The Mann-Whitney U test revealed that the differences in the distribution of projecting sources between the two mainstream newspapers were mainly reflected in the implicit projection source and the reporter projection source. The Media were the most important instituting projecting source for the two newspapers. While in terms of character sources, People’s Daily preferred to treat ordinary people as the main character projecting source and The Washington Post preferred to choose officials or parliamentarians.
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Guedes, Pedro. "Healing Modern Architecture’s Break with the Past: Musings around Brazilian Fenestration". En The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a3990prwvx.
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This paper focuses on the role of Brazilian architects in emancipating Modern Architecture from overly limiting orthodoxies. In particular, this study follows direct, if weak influences across the Pacific to Australia and stronger ones across the South Atlantic to Southern Africa, where Brazilian ideas found fertile ground without being filtered through Northern Hemisphere mediations. Official delegations of architects from Australia and South Africa went to Brazil seeking inspiration and transferable ideas achieved mixed success. Central to the theme of this essay is a recently discovered and unpublished manuscript. It is the work of Barrie Biermann who, upon graduation from the University of Cape Town sailed across to Brazil in 1946 to gain first-hand knowledge of the architecture that had achieved worldwide renown through the 1943 Brazil Builds exhibition at the Museum of Modern Art in New York (MoMA). Biermann’s close observations and discussions with several of Brazil’s leading architects helped him develop a fresh narrative that placed recent developments in a continuum linked to Portuguese colonial architecture that had taken lessons from the ‘East’. Published in a very abridged form in a professional journal in 1950, it lost much of the charm of the original, which, in addition to imaginative theoretical speculation, is enriched by evocative, atmospheric sketches, water colours and photographs. This study shows that South-South connections were quite independent and predated the influence of ‘scientific’ manuals of ‘how-to build in the tropics’ that proliferated from metropolitan centres in the mid-1950s, preparing for decolonization but perhaps also motivated by ambitions of engendering other forms of dependence. Brazilian ideas and examples of built work played an important role in bringing vitality to some of the architectures of Africa. They also engaged with crucial issues of identity and the production of buildings celebrating values beyond the utilitarian.
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Arantes, Priscila y Cynthia Nunes. "Into the decolonial encruzilhada: the Afrofuturistic collages of Luiz Gustavo Nostalgia as the artistic materialization of cruzo." En LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.88.
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The task of reviewing the silences present in hegemonic histories emerges at the beginning of the 20th century, seeking to provide a more amplified way of understanding the history of peoples and nations subjected to colonial subjugation. Rufino (2019) considers that this space of decolonization presents itself under the name of “encruzilhada” (crossroads) and understands the potentialities of the orixá Exu, of Yoruba spirituality: the orixá of communication, of the paths and the guardian of axé (vital energy). Exu disarray what exist to reconstruct— therefore, since the encruzilhada is Exu’s place, it is a space that allows the crossing of knowledge produced as deviations from colonial impositions on so-called official knowledge, a process which the author names “cruzo” (cross): the encruzilhada is a refusal to everything put as absolute; Exu is the movement of that encruzilhada. In addition to the positivization of the knowledge and ways of living of peoples who have suffered, over the centuries, from numerous processes of inferiority, it is necessary to insert this knowledge in the cultural elements of the present— and in the conceptions about the future. It is in this context that, regarding the experience of Afro-diasporic peoples, a global aesthetic movement that encompasses arts, literature, audiovisual and academic research emerges: Afrofuturism (YASZEK, 2013). Afrofuturism goal is to connect the dilemmas of the African diaspora to technological innovations, commonly unavailable to the descendants of the enslaved, and it aims to establish possible future scenarios— scenarios that contemplate the presence and, furthermore, the protagonism of black people (YASZEK, 2013). To this end, the movement breaks with the Western linear chronology and starts to consider time in a cyclic way, interweaving past, present and future in a single composition: in the same way that Exu, in the Yoruba cosmology, killed a bird yesterday with a stone that has only been thrown today, Afrofuturism weaves a web of historical and cultural retaking of African memory with questions that arise from the reflection of the problems faced by black people in the present, in order to think about a positive and possible future, once a dystopian scenario is already weighing on the shoulders of them. In the frontier of visual arts and design, Luiz Gustavo Nostalgia, a creator based on Rio de Janeiro, dismantles existing images and rearranges them through collages to create a new intention of meaning. His work evokes the cruzo on the principle of rearranging— central to collages— with the widespread rearrangement of our ways of living and understanding society— based on an Afrofuturistic conception of world— by celebrating African motifs, culture and spirituality, allied to the already acquainted aesthetics of “future” (such as the galaxy, bright lights and robotic elements). Through your creation, the artist is capable of presenting a future where black people do exist as protagonists and have their culture, past and roots celebrated.