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Copyright of Latino Studies is the property of Palgrave Macmillan Ltd. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the 1960s–1970s in the Soviet society, formation of new civil rituals gained relevance. One of the newfound components was family and household (personal family) rituals – ceremonial registration and a wedding. The article reveals the process of introducing a new civil wedding ritual in a Tatar village in the 1970s. The sources include wedding photographs from the family archives of the Nurutdinovs, the Mamatovs, the Khakovs, and the Romazanovs – natives of different regions of the Tatar Autonomous Soviet Socialist Republic, as well as the author’s field materials collected through in-depth and longitudinal interviews. Wedding photographs represent valuable illustrative material on the problem of the formation of a new “Soviet rituals” in the socio-cultural space of the village, including the destruction of the wedding image and deprivation of its national features and characteristics. They can be considered a multifaceted source upon which the formation of collective memory about the Soviet past is based.

Dr Joseph H. Hancock, II celebrates Madonna as a fashion icon for Latin communities. He also celebrates that Fashion, Style & Popular Culture is now officially on EBSCOhost with the aid of Amy Rollason, Bethan Ball, James Campbell and Judith Schofield. The journal has become the primary source of fashion, style and popular culture on one of the most significant search engines. [ABSTRACT FROM AUTHOR]

The authors argue that embracing life necessitates a shift in how we conceptualize wellness in education. They delve into the exploration of humanizing wellness and living well by drawing on Black onto-epistemologies, specifically referencing Bambara's The Salt Eaters. This exploration involves examining how notions of wholeness manifest in the text and the subsequent implications for educators and scholars actively involved in anti-equity efforts. The authors elucidate both the possibilities and challenges related to care, touch, and celebration. In particular, they employ the concept of Black refusal to investigate how these elements can propel a critical departure from conventional ideas of wellness in the United States, paving the way for alternative modes of existence which prioritize wholeness. To achieve this, the authors present an exploration of the literature on whiteness, epistemology, and the destructive impact of anti-Blackness. The authors then introduce Black refusal as a theoretical framework, which functions as the frame guiding their methods. Examining personal reflective instances of engagement with the present political landscape, analyzing Bambara's The Salt Eaters, and maintaining refusal as a central theoretical framework, the authors detail an epistemology of wholeness centered on care, touch, and celebration. [ABSTRACT FROM AUTHOR]

The article presents conversations between feminists women about epistemic and physical harm, epistemic injustice, gendered-based violence and joy in academia. Topics discussed include plagiarism in academic research, academics capitalizing on the free labor of junior colleagues, curriculum on research methodologies that reproduce a patriarchal order in the academia, link between the production of knowledge and sexual power, bullying and institutional abuse, and mistrust in senior academics.

No astract available.

This article had as a point of departure, the fact that the most important component of church life and work, was its members, whose edification and enablement were of vital importance. A background was proffered to help the reader acquaint themselves with the church circumstances. An important question in this article was, what would revive and sustain the growth momentum in the 100-year-old plus Maranatha Reformed Church of Christ (MRCC), going forward? I identified the leader’s key performance area as serving God and those who needed his or her gifts, leadership and purpose. This article followed a literary research approach in which various literary sources, especially on the MRCC, servant leadership, practical theology, and cell groups were studied. The aim was to find a solution to the problem of membership decline in this church. Some exploration, interpretation, discernment and discovery was done and achieved, leading to the required solution. A brief definition and discussion of the act of leading through serving and of cell groups were presented. It further, expressed the need to establish and utilise cell groups, as a necessary tool through which the MRCC could attain and sustain needed growth. Having discussed servant leadership, cell groups and their importance, I drew some conclusions. Contribution: This article makes a meaningful contribution to the MRCC, other mainline churches and church growth theoretical studies, by uncovering the resilience and dynamism for church growth residing in servant leadership principles and practices and the utilisation of cell groups.

This research examines the intricate correlation between speed variation (celeration), a metric of driver behavior associated with vehicle control, and occurrences of running red lights. The study is based on a thorough analysis of a large dataset that includes a variety of parameters, such as exceeding speed limits, driver age, passenger count, weather, road condition, and temporal factors. Using cutting-edge machine learning methods like AdaBoost and Bagging, predictive models for red-light violations are painstakingly built, achieving remarkable validation accuracies of 90.4% and 90.1%, respectively. The study acknowledges the dataset’s limitations in capturing real-world traffic complexities while focusing on the effectiveness and trade-offs inherent in these methodologies. This emphasizes how important it is to have synchronized and thorough data sources to guarantee accurate representation. The research field is enhancing predictive modeling techniques and improving transportation safety by connecting celebration, speed variation patterns over time, with instances of red-light violations.

The study entitled "Dominicans Towards the Liturgical Celebration of the Immaculate Conception of the Blessed Virgin Mary (13th -16th Centuries)" presents the position of the Order of Preachers towards the celebration of the Immaculate Conception. It reveals the reasons that influenced the negative attitude of Dominicans towards this truth of faith. Apart from the negative opinion of St. Thomas Aquinas on this topic, it also presents other, no less important motives that contributed to taking an irreconcilable position on the liturgical celebration of Conceptio Mariae, which have so far remained unknown. The analysis carried out allowed to discover that the unfavorable position of the Order towards the feast of the Immaculate Conception was not only the result of Dominicans identifying with the doctrine of St. Thomas Aquinas, but his motives lay much deeper and touched key aspects of the broadly understood theology and liturgy of that time. [ABSTRACT FROM AUTHOR]

The human enjoyment of fun is meaningful and yet optional. Fun is meaningful in the sense that fun is a celebration of goodness. Fun is optional in the sense that fun is an activity of responding to goods already realized more than it is an activity expected to produce these goods. Despite its optional character, fun is important within pastoral work, for fun can be employed as a caring practice, celebrating goodness within community. Fun is an activity that is related to, but distinct from, play. Play tends toward the development of self-concept, body, and social roles, whereas fun celebrates these goods. While overindulgence can render fun trivial, fun at the right moment may be an avenue of care and nurture, allowing persons to recognize and celebrate God's good gifts within a community. Within the Christian tradition, fun, done well, will ideally approach a shared sense of joy. [ABSTRACT FROM AUTHOR]

Christian Religious Education (CRE) studies are often known to neglect the incorporation of local culture, as regulations primarily mandate the inclusion of Christian dogmatics and social issues. In fact, Christian ethics and biblical doctrine receive massive exploration compared to social and cultural discussions. Therefore, this study explored Minahasan celebration practice as an alternative dimension that can be integrated into the CRE curriculum, thereby bridging the gap between social and religious features. A sensitive analysis was used to delve into Minahasan cultural expression, which potentially contributed to the tension. The study used literature, references, articles and books to construct the practice and philosophy of each ritual. In essence, practices such as mapalus, kampetan, mu’kur and foso rummages are alternative values for the CRE curriculum. Contribution: The findings contribute to developing the Christian Religious Education curriculum in Indonesia, specifically Minahasa. Local cultures share values relating to social, religious and educational values, potentially enriching and developing the curriculum. Ritual practices could contribute significantly to the Christian Religious Education that provides local cultural elements.

Devletlerin ve toplumların tarihlerinde önemli günler her daim olmuştur. Tarihi süreçte kazanılan askerî ve siyasî zaferler sonrasında belli gün ve tarihler “milli bayram” kabul edilerek, devletlerin, toplumların güçlenmesi ve dönüşümünde, ulus bilincinin artırılmasında, toplumsal birlikteliğin sağlanmasında önemli katalizör görevi görmüştür. Türkiye Cumhuriyeti tarihinde de 29 Ekim 1923 tarihi yeni Türk devletinin yeni rejiminin belirlendiği önemli milli günlerdendir. Cumhuriyet rejiminin yasalarla resmileştirilip bu doğrultuda bayram kutlamaların yapılması halkın rejime karşı aidiyet duygusunu da pekiştirmeyi hedeflemiştir. Bu minvalde yurdun birçok yerinde olduğu gibi Doğu’daki illerde de Cumhuriyet Bayramı kutlamaları belli bir program çerçevesinde coşku ve heyecan içerisinde gerçekleştirilmiştir. Mardin ve Hakkâri’de de Cumhuriyet Bayramı kutlamaları da aynı coşku ve heyecanla kutlanmıştır. Özellikle bu iki Vilayetin kendine has farklı kodlarından kaynaklı yapısından dolayı merkezi idare bu tür milli bayram kutlamalarını önemsemiştir. Çalışma kapsamında da 1934-1945 yılları arasında Mardin ve Hakkâri’de Cumhuriyet Bayramı kutlamalarında nelerin hedeflendiğine, nelerin yapıldığına, arşiv ve resmi belgeler dikkate alınarak değinilmiştir.

Romania celebrated the centennial of the end of the First World War and the creation of Great Romania both nationally, as well as internationally, with public, private, or personal initiatives. Even though creating a complete account of the events of 2018 would seem rather impossible, our online research was designed to identify a common denominator among the organisers and the types of events. Our 2019 research, alongside its 2023 update, was focused on the events that had obtained the right to use the centennial’s official logo and especially on the ones endorsed by the Ministry of Culture and National Identity. We have identified eight major organisers and eight main types of events, alongside the events and projects of the Ministry of Internal Affairs and the ones of the Ministry of Defence. The presentation includes statistics, classifications, and examples for each type of event we identified, while attempting to offer an overall view of the hundreds of events that had taken place in Romania in 2018.

This year (on July 14) we celebrate the 150th anniversary of the establishment of the "Signal corps" weapon, an important moment in the history of our army, with major implications in the subsequent evolution of military conflicts.

This article examines the process of organizing celebratory events for the third anniversary of the October Revolution in the Altai Province. The focus is on the preparatory work, including the planning of festive activities, the coordination of themes for propaganda work, and the distribution of red fabric for making flags, among other things. The relevance of the study lies not only in the interest in the formation of the Soviet holiday calendar but also in the everyday life of the population in Siberia under the policy of ‘prodrazverstka’. By drawing on a wide range of sources, the article identifies the peculiarities of celebrating the third anniversary of the October Revolution, taking into account differences between urban and rural areas. It is determined that in cities, celebratory events were mass-oriented and covered all segments of the population, including parades, performances, and concerts. In rural areas, there were often no events due to weak propaganda work. Visiting individual graves and communal burial sites of those who died fighting for Soviet power became an important element of the holiday. The article concludes that celebrating the anniversary of the October Revolution in Siberia was a key aspect of the propaganda policy in favor of the Soviet state.

Some of the main developments of the National Struggle Period in Turkey constitute the country's national days. The acceptance of the Republic Day, one of these national days, became official with the Law No. 628 adopted by the Turkish Grand National Assembly on April 19, 1925. The October 29th Republic Day, which has been celebrated as a national day since this date, was realized with the great desire of Atatürk during the Single Party Period, with the intense participation of state officials and the public. During this period, Izmir, a symbolic city in the National Struggle, was the scene of these enthusiastic national holiday celebrations. The celebrations were continued with the same care and spirit during the period of the Democratic Party, which came to power as a result of the 1950 parliamentary elections. In Izmir, the celebrations lasted for 3 days in accordance with the ceremony prepared by the governorship every year. Therefore, in the city in question, the day phenomenon mobilized the social dynamics and was adopted by the individuals of the society. In this study, it is tried to give information about the purpose of the "Republic Day" celebrations in İzmir during the Democratic Party Period (1950-1960), which came to power after the 1950 Parliamentary General Elections, which came to power after the 1950 Parliamentary General Elections, whether there was a transformation in this holiday representing the Republic and its achievements, the celebration programs and their contents, as well as the interest and interest shown by the public in the ceremonies. In the writing of this article, documents from the Republican Archives of the Presidency of the Republic of Turkey, official publications, local newspapers published in Izmir, and research works were utilized. [ABSTRACT FROM AUTHOR]

The authors argue that embracing life necessitates a shift in how we conceptualize wellness in education. They delve into the exploration of humanizing wellness and living well by drawing on Black onto-epistemologies, specifically referencing Bambara’s The Salt Eaters. This exploration involves examining how notions of wholeness manifest in the text and the subsequent implications for educators and scholars actively involved in anti-equity efforts. The authors elucidate both the possibilities and challenges related to care, touch, and celebration. In particular, they employ the concept of Black refusal to investigate how these elements can propel a critical departure from conventional ideas of wellness in the United States, paving the way for alternative modes of existence which prioritize wholeness. To achieve this, the authors present an exploration of the literature on whiteness, epistemology, and the destructive impact of anti-Blackness. The authors then introduce Black refusal as a theoretical framework, which functions as the frame guiding their methods. Examining personal reflective instances of engagement with the present political landscape, analyzing Bambara’s The Salt Eaters, and maintaining refusal as a central theoretical framework, the authors detail an epistemology of wholeness centered on care, touch, and celebration.

The Judaism has various cultural nuances with implicit characteristics of the religious experience, according to the philosophical perspective of Abraham Heschel. The text reviews some biographical and contextual aspects of Heschel, and alludes to the importance of knowledge, commitment and celebration in the Jewish worldview. Mysticism is linked to some specific attitudes of Jewish observance, such as willingness to study, following the Torah, and piety. The association between Judaism spiritual commitment and its intersectional conception of the infinite and the finite is emphasized. [ABSTRACT FROM AUTHOR]

This study examines people's engagement in the media that relates to the socio-cultural dynamic to adjust to the Covid-19 pandemic situation. This study aims to describe online activities -in the context of the 76th Indonesia's Independence Day celebration- as a form of socio-cultural mediatization. This study is using digital ethnographic methods and collects data through observations, interviews, activity participation, and documentation of the informants' conversations on WhatsApp groups. This study finds the meaning of online activities as a form of community adaptation to social situations and efforts to maintain routine, harmony, and togetherness. Online activities are a form of social transformation and a new pattern of celebrating Independence Day which is increasingly related to the practice of using digital media, especially during the Covid-19 pandemic. Online activities are also an opportunity that shifts social values that are based on togetherness in terms of time and place, into virtual presence and participation.

At the end of the XIX and beginning of XX century The Saint Sava's cult was developed not just in Serbia and Montenegro but also in other Serbian areas which were under Turkish Empire and Austro - Hungarian Monarchy. In Old Serbia and Macedonia where Serbian people lived, before Serbian - Turkish war from 1876 - 78., The Day of Saint Sava was celebrated in cities like:Tetovo, Prizren, Priština, Vučitrn, Mitrovica, Gnjilane, Vranje, Niš, Skoplje, Kratovo, Kočan. However, as Serbian - Turkish war was proclaimed 1876 - 1878. All Serbian schools in Turkey had to stop working. After the war, most Serbian schools in Old Serbia, especially in Macedonia, remained closed. The work of Serbian schools was forbidden and Serbian name must not be spoken out loud. After passing the law of public schooling in Turkey (1891) Porta allowed opening of private schools, primarily in Skoplje, and then in Thessaloniki (December 1892), and since May 1893 in the whole Macedonian part of Kosovo vilayet. For Bitola and Thessaloniki's vilayet permission was obtained in April 1897. Serbian schools in Skoplje took part in all bigger events, holy days and celebrations in city itself as well as in entourage, and in some cases outwards. The Serbs celebrated all Christian holidays and in this way they raised Serbian national spirit. However, the greatest holy days are kept on the Day of the First Serbian Archbishop, educator and teacher, Saint Sava. In the year 1893. began the celebration of the Day of Saint Sava in Serbian schools in several places of Sandzak of Skoplje (Kratovo, Kočan, Berovo, Tetovo), and in the year of 1895. In Skoplje, when work of primary schools was renewed and Gymnasium was established, as well as in Kumanovo, in villages of Kriva Palanka - Rankovac i Stanco, villages of Kočan - Beli and Nivičani, and in Maleška area in villages like Ratevo and Berovo. The Day of Saint Sava was celebrated for the first time in the year of 1896. in Serbian schools in Kriva Palanka, Gostivar and in village of Pobužje (Montenegro of Skoplje), and in year of 1897. In Serbian schools in Kućevište (Montenegro of Skoplje), Leunovo (Mavrovo), as well as in villages of Skoplje area in villages (Kruševica, Tabanovci, Cetirći, Nikuljan, Algunja, Dragomanac, Klecovac, Jačica i Kusan), and in several villages around Tetovo (Brezno, Odra, Belovište, Vratnince, Rogočevo, Sirinić, Tudenc, Galat, Mavrovo, Dufa, Jarekitim and Tajmiste). Since the year of 1899. The Day of Saint Sava was celebrated in the village of Pantalej in Kočan, as well as the village of Smojmirov (Maleška area), and in newly opened schools in Rogačevo and Trudenc in Tetovo. The celebration of the Day of Saint Sava in Serbian schools in Sandžak of Skoplje was a special event. Administration of school chose the board more than a month before the celebration which had to prepare and more solemnly organize Saint Sava's celebration. Shortly before the Day of Saint Sava, according to the old custom, slav stake and Slavonic wheat were prepared, the hall is properly decorated, and general rehearsal of the program was held. Celebration started the night before the holiday by the evening liturgy in the church and there were also students and teachers. On the Day of Saint Sava, morning liturgy was held in honour of the Saint. After the morning liturgy priests, people and students went for litia from the churchyard towards school with the humming of church bells and the song "Uskliknimo s ljubavlju". In school, water consecration and cutting the bread are done, and then the host for the next celebration is chosen. After that, the administrator or some of the teachers adress to gathered people with convenient speech in which they describe the life of Saint Sava briefly and his merits for Serbian people. At the end of the speech one would ask gathered for donations in order to help poor students and people would do so. After the speech solemn program was held which included recitation and Serbian songs. In the afternoonin the school yard, folk festival, dance was held and it lasted until dark. In the evening there was a dinner party which was used to collect donations for poor students.

The author of the discussion (Man is a ritual-dialogical being and a being of celebration) focuses on the fact that man is a ritual being, independent of time and space, culture or religion, and presents how this homo liturgicus has been affirmed by ritual dialogue since antiquity, communicating through it with close ones and with the transcendent (God). The discussion shows how despite modern-day denials and the search for alternative rituals man remains a ritual being with a touch of transcendence, which has been and remains the “red thread” of human ritual engagement throughout history. This is supported by the fact that social rituals and festive practices have always been and are directly related to the worldview of a specific community or society and its perception of its own identity, since rituals and ritual dialogue with them have been an essential part of public and social life from prehistory to the present. At the end of the discussion, the author derives seven characteristics of ritual dialogue from the biblical passage about “the two disciples on the road to Emmaus” (Luke 24:13-35), which confirm that humans are ritual-dialogical beings and beings of celebration.

Throughout the history of the United States, there have been many critical times associated with racism. When other forms of crisis overlap the existing ones – as the Covid-19 pandemic – even more challenges appear, calling for a more complex artistic response. The Alvin Ailey American Dance Theater is well known across the United States and the world not only through their innovative ballet style (which builds on classical choreography and enriches it with creatively processed blues, jazz, and Afro-Caribbean tones), but also through what Thomas F. DeFrantz calls Alvin Ailey’s “embodiment of African American culture” in the subtitle of his book (Dancing Revelations, 2004). This essay looks at Ailey Theater’s politics of the dancing body, with a focus on recent productions included in the Ailey All Access online project, meant to replace a Fall 2021 United States tour that could not take place because of the pandemic. I will argue that the company’s choreographic overcoming and even beautifying sorrow through dance expands Ailey’s healing narrative about African American history to the Covid-19 pandemic. Their recent projects propose a desirable post-racist world, in which those who have been through much sorrow can support those who have been through less, and thus promote a politics of human togetherness, hope, and reconstruction.

This article draws on research on understandings and experiences of LGBT (lesbian, gay, bisexual and trans1 ) communities in the UK (Formby 2017). It explores experiences of Pride events in the context of, and often in contrast to, LGBT+ people’s everyday lives, focussing on two broad areas: how Pride events link to understandings of LGBT community, and how Pride events can be sites of alienation and exclusion. In the former, I examine two sub-themes concerned with safety and celebration. In the latter, I explore three sub-themes relating to commercialism, identity-based prejudice, and the notion of “excess”. Across these, I draw attention to the boundaries of Pride and how these are experiential as well as spatial and temporal. Study participants viewed Pride events as particularly significant, albeit temporary, forms of “LGBT space”, thought to facilitate feelings of community belonging, safety, and freedom, which were not always experienced elsewhere. However, Pride events were also subject to varied criticisms, related to a lack of “politics”, the presence of alcohol and other commercial interests, and the potential for some LGBT+ people to be excluded within and from Pride events. Often this exclusion was related to their identities, appearance, or access to financial and other resources. Concerns were also evident regarding so-called “flamboyant” displays of pride that unsettled some people who did not want to be (seen to be) “different” or “extreme”. Nevertheless, for others, there was a clear sense of celebration at Pride events, which was appealing. In discussing these research findings, and the place of Pride events within understandings and experiences of LGBT communities in the UK, I identify some of the tensions and temporalities at play. [ABSTRACT FROM AUTHOR]

A synodal church makes assumptions about our basic ecclesial experience which takes place when we assemble liturgically, especially when we act eucharistically. The basic assumption is that we are a genuine human community knowing and relating to one another as brothers and sisters in baptism. Only real communities can authentically image the church's nature. This is a 'bottom – up' activity. If we wish this, then we must rediscover our liturgy and celebrate it in a new way as flowing out from a community and helping it to discover its own nature. This, in turn, makes demands on our understanding of ministry and its structures. While many Catholics endorse synodality, their willingness to change the shape of the presbyterate is uncertain. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Eskişehir Osmangazi University Faculty of Theology is the property of Journal of Eskisehir Osmangazi University Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the border town of Vișeu de Sus, Maramureș county, elements of pre-Christian mythology are preserved and eloquently depicted by the Sânziene midsummer celebration on June 23 and 24, at the balance between spring and summer, under the auspices of the Sun, Fire and Water. During this magical time, the white sânziene flowers, in their peak flowering period, take on apotropaic qualities. Braided in wreaths in the evening, similar to the shape of the sun, they have a foreboding power after midnight when they are thrown over the house, and in combination with water, they are used in premarital magic. These flowers are associated with good fairies called Sânziene. Mystical creatures, the Sânzienele ripen the fields for harvest, ask for rain for people, and help girls get married. In shady places, sânziene flowers look like flames. Against the evil fairies and evil entities in general flaming torches are spun around after sunset. Fire twirled around the body of girls and boys, and jumping over the fire three times purifies and attracts good luck in marriage. The torches carrying the sacred fire, placed in cultures, protect and enrich them. [ABSTRACT FROM AUTHOR]

Fairs and festivals celebrating different cultures have been an integral part of human society for a very long time. Celebrations have long piqued the interest human being due to the significant roles they play in society as well as the far-reaching cultural and social repercussions that ritual and celebration can have. It is important that diverse cultures, and especially those human groups who live in close proximity to one another, keep the peace and harmony they have achieved over time and do not allow it to be disrupted. Festivals and fairs can play a key role in generating such a nice atmosphere, which can play a substantial role in helping to fulfil the purpose that is intended. Since ancient times, India's numerous religious and ethnic communities have greatly profited from the upbeat environment that has been produced by the country's many magnificent fairs and festivities. This has been the case since India is home to so many diverse communities. The Tiwas of Assam celebrate a festival called Jonbeel Mela, which is critical for the Tiwas to maintain peace and friendship with other groups. Through an assessment of the Jonbeel Mela, a celebration held in the Marigaon district of Assam, India, the objective of this study is to learn about the unity and collaboration among the Tiwas and other populations in the surrounding area and within the state of Assam. [ABSTRACT FROM AUTHOR]

Copyright of Studia Ethnologica Croatica is the property of Studia Ethnologica Croatica and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Miscelanea Comillas is the property of Universidad Pontificia Comillas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Throughout the history of the United States, there have been many critical times associated with racism. When other forms of crisis overlap the existing ones – as the Covid-19 pandemic – even more challenges appear, calling for a more complex artistic response. The Alvin Ailey American Dance Theater is well known across the United States and the world not only through their innovative ballet style (which builds on classical choreography and enriches it with creatively processed blues, jazz, and Afro-Caribbean tones), but also through what Thomas F. DeFrantz calls Alvin Ailey's "embodiment of African American culture" in the subtitle of his book (Dancing Revelations, 2004). This essay looks at Ailey Theater's politics of the dancing body, with a focus on recent productions included in the Ailey All Access online project, meant to replace a Fall 2021 United States tour that could not take place because of the pandemic. I will argue that the company's choreographic overcoming and even beautifying sorrow through dance expands Ailey's healing narrative about African American history to the Covid-19 pandemic. Their recent projects propose a desirable post-racist world, in which those who have been through much sorrow can support those who have been through less, and thus promote a politics of human togetherness, hope, and reconstruction. [ABSTRACT FROM AUTHOR]

This paper explores how the corporate (re)naming of football stadia and their urban environs is negotiated through fans' toponymic discourses and associated commemoration. Critical toponymy research emphasises oppositional toponymic tensions between sovereign authorities and citizens, which can result in competing inscriptions of space. Adopting a quasi-ethnographic approach, we reveal a more complex picture by exploring the variegated toponymic discourses of football fans. The findings demonstrate intricate entanglements in how fans reluctantly accept a corporate stadium name, yet also actively resist it through counter-performative utterances, often imbued with commemorative intent. Alternatively, fans passively ignore a corporate stadium name, using a former toponym in quotidian and habitual speech. We conclude by considering the implications of these findings for the influence of corporate power in urban toponymic inscription. [ABSTRACT FROM AUTHOR]

Copyright of Nővér is the property of Chamber of Hungarian Health Care Professionals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The current study intended to analyze the levels of joy in religious festivals. It involved 387 Pakistani Muslims including men (n=143) and women (n=282). Data was collected through a specifically developed questionnaire in Urdu. The findings revealed that Pakistani Muslims enjoy their festivals at a very low degree and the levels of joy in Eid-ul-Fitr and Eid-ul-Adha remains significantly lower than the levels of joy in weddings. The level of joy for Pakistanis during different festivals could not exceed 31 percent. The findings further revealed that, instead of being joyous, a little minority of the respondents felt sadness and tiredness while celebrating different festivals. Men had significantly higher levels of joy on Eid-Ul-Fitr and Eid-Ul-Adha as compared to women. Women had significantly higher levels of joy on close-relative’s wedding as compared to men. Unmarried had significantly higher levels of joy on friend’s wedding as compared to married. Kajian kali ini bertujuan untuk menganalisis tingkat keceriaan pada hari raya keagamaan. Ini melibatkan 387 Muslim Pakistan termasuk pria (n=143) dan wanita (n=282). Data dikumpulkan melalui kuesioner yang dikembangkan secara khusus dalam bahasa Urdu. Temuan mengungkapkan bahwa Muslim Pakistan menikmati festival mereka pada tingkat yang sangat rendah dan tingkat kegembiraan di Idul Fitri dan Idul Adha tetap jauh lebih rendah daripada tingkat kegembiraan dalam pernikahan. Tingkat kegembiraan orang Pakistan selama festival yang berbeda tidak bisa melebihi 31 persen. Temuan lebih lanjut mengungkapkan bahwa, alih-alih gembira, sebagian kecil responden merasakan kesedihan dan kelelahan saat merayakan festival yang berbeda. Pria memiliki tingkat kegembiraan yang jauh lebih tinggi pada Idul Fitri dan Idul Adha dibandingkan dengan wanita. Wanita memiliki tingkat kegembiraan yang jauh lebih tinggi pada pernikahan kerabat dekat dibandingkan dengan pria. Belum menikah memiliki tingkat kegembiraan yang jauh lebih tinggi pada pernikahan teman dibandingkan dengan menikah.

Due to the fall or disappearance of productive circuits, depreciation of populated areas, emigration, abandonment, or critical social situation occurred in Argentine towns - particularly smaller ones. Alarmed at the effects, academic organizations and professionals warn about the abandonment of identity ties due to economic problems or the phenomenon of globalization, and organizations and local governments promote cultural activities such as folk festivals to reactivate economies and social life in depressed localities. This question shows actors, processes and conflicts in the organization and realization of events in cities, and we ask ourselves what happens behind these social and territorial phenomena, and what effects they produce. For Tilcara, being a Unesco Heritage portico means being a representative place of natural-tourist and historical-cultural attractions, where globalization transformed the exhibition and the way of living public festive spaces for different political-social interests. These themes here we explore from the theories of performativity, we examine situations that emphasize the effects of doing. Currently, the theories of performativity have been taken by human geography to rethink the social production of space, for these reasons we transfer and reinterpret this performative notion to give birth to little-explored situations in events in spaces.

In the second half of the 20th and in the early 21st century, that is during the Soviet and post-Soviet periods, the New Year was – and it still remains – one of the main calendar holidays celebrated by the urban population in Ukraine. It can be said with confidence that it has become a focus of a variety of customs, traditions of its celebration, both borrowed from other holidays and newly formed, inherent only to this one holiday. The current paper deals with the changes in the traditions and rituals of celebrating the New Year in the second half of the 20th and early 21st century in Ukraine, and demonstrates that its status as the main winter calendar holiday pertaining to the transition from the old to the new annual cycle is still maintained. The specific pattern of the New Year celebration, i.e. the integral complex of customs, traditions and rituals characteristic of it, took shape in the 1950s–1960s and it has mostly survived to the present day. First of all, it retains the character of a family holiday and the decorated New Year tree, as well as abundant treats and gifts, are still its inherent attributes. At the same time, at the end of the 20th century, the New Year celebrations were enhanced with new forms, customs, and rituals; peculiarly, the revised and rethought European and Chinese rituals and symbols were included in the celebration system. They have greatly enriched the magical component of the New Year holidays, intended to conjure up a better coming year. The New Year’s Day maintains and develops its character as the main holiday of the period of transition from one calendar year to another. Such holidays have always been a part of the real life of society.

This study deals with Halloween and Valentine’s Day in Slovakia from the perspective of the eventisation theory elaborated on by Winfried Gebhardt (2000), which reflects on internal as well as external changes in the field of holidays in modern societies and seeks to elucidate the cultural dimension of the processes of individualisation and pluralisation during the late-modernity period. The authors explore these two holidays as global phenomena with a focus on their holiday practice, i.e. on the ways of celebrating and spending holidays. At the same time, they analyse the historical and social processes related to the transformations of Europe’s and Slovakia’s holiday culture since the end of the 20th century. On this basis, they present research materials that clarify these processes of domestication as well as the ways of celebrating Halloween and Valentine’s Day in Slovakia. The empirical data form the basis for formulating findings on the ways of spending these two “new” holidays and their relationship to the process of eventisation of the holiday culture.

We know that the lifespan of a human being is but a dot on eternity. Despite this fact, there are some lives who, by their very existence, have generated a better world, a curiosity that is gentle and nonobtrusive, welcoming, and generous. As Walter Pater (1873) wrote, "to burn always with this hard, gem-like flame, to maintain this ecstasy, is success in life" (p. 1326). These lives, coming into being, may, through their relationship with others, with the physical world, with the world of ideas, create pathways on which others following may flourish. Such a hard, gemlike life, I posit respectfully, is the life of Norman Denzin. As an invited offering for this Festschrift in celebration of the intellectual genius, the caring impact, the kind and generous humanity of NKD, this piece draws upon the effect(s) his career and example have had upon my immediate circle of scholars as well as upon academia writ large. As an aspect of his unfailing curiosity and humility, Norman has shown us - characteristically, not told, but shown - what it means to celebrate life when, after all, as Raymond Carver so famously put it, it's "all gravy" (1989, p. 118). [ABSTRACT FROM AUTHOR]

Datinile și credințele poporului român adunate și așezate în ordine mitologică (Customs and Beliefs of the Romanian People Gathered and Arranged in Mythological Order) can be considered a true encyclopedia of Romanian traditions. Here are fairy tales and oral legends, references and descriptions of important regional customs along with peasant traditional recipes, information about magical rituals, riddles, proverbs, and seemingly insignificant and difficult to classify beliefs. Elena Niculiță-Voronca’s book carefully reproduces information received by correspondence from all regions inhabited by Romanians. She also records a large number of beliefs formulated as interdictions: what should not be done, what you are no allowed to do, what is not good to say, to look at, to eat, to believe and so on. My presentation aims to make an inventory of these prohibitions, describing the most important types. [ABSTRACT FROM AUTHOR]

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Stemming from a problematization of the concept of classic according to Calvino (1993), this paper discusses how the LP "Sgt. Pepper's Lonely Hearts Club Band" was the result of the Beatles' rereading of their own personal and artistic roots as well as of all the tradition that predeces them, in a blend of nostalgia and innovation. By asking why some works of art are recognised as such, whereas others are forgotten, one investigates how reputation (BECKER, 2010) and critical fortune (ROKA, 2004) are built, and how celebrations related to these works (SILVA 2002; HARTOG 2013) cooperate to examine how Pepper became a classic that is constantly remembered by the cultural industry. We thus examine how musical and extramusical aspects over time enhanced the album so that it remains influent, prestigious and the source of varied re-readings, 55 years after its launch. [ABSTRACT FROM AUTHOR]