Saint's Day Research Articles

Simulação da colheita de gladíolos com o modelo phenoglad para diferentes períodos de comercialização

ABSTRACT Gladiolus is a species that presents cultivars with flowers of different colors, and these floral stems can be produced using simple and low-cost management practices. Its growth is not widespread in the São Francisco Valley, in Brazil, thus requiring research to guide growers regarding its production and commercialization. The PhenoGlad program was developed to simulate gladiolus production based on temperature data from the previous year. Therefore, the objective of this work was to produce gladioli at different times, assess stem quality, and validate the PhenoGlad model for the region. The experiment was conducted between 2020 and 2021 at the Federal University of Vale do São Francisco, using a complete randomized block design, in a 4×3 factorial arrangement. The treatments consisted of four cultivars (Red Beauty, Jester, T704, and White Friendship) and three harvest peaks (H1: Feast of the Petrolina Patron Saint's Day, August 15, 2020; H2: All Souls' Day, November 2, 2020; and H3: International Women's Day, March 8, 2021). The parameters evaluated were total stem length, rachis length, stem diameter, and postharvest longevity at the R2-R5 stage. The interaction between cultivars and harvest peaks was significant for total stem length and stem diameter. All cultivars grown for H1 performed well and showed a low simulated error compared to field observations, validating the PhenoGlad model. Growing gladiolus in the region is feasible, as the stems meet quality standards and have a suitable shelf life for commercialization.

RELIGIOUS FESTIVALS AND ECONOMIC DEVELOPMENT: EVIDENCE FROM THE TIMING OF MEXICAN SAINT DAY FESTIVALS.

Does variation in how religious festivals are celebrated have economic consequences? We study the economic impacts of the timing of Catholic patron saint day festivals in Mexico. For causal identification, we exploit cross-locality variation in festival dates and in the timing of agricultural seasons. We estimate the impact of "agriculturally-coinciding" festivals (those coinciding with peak planting or harvest months) on long-run economic development of localities. Agriculturally-coinciding festivals lead to lower household income and worse development outcomes overall. These negative effects are likely due to lower agricultural productivity, which inhibits structural transformation out of agriculture. Agriculturally-coinciding festivals may nonetheless persist because they also lead to higher religiosity and social capital.

СРБИ У РУМУНСКОМ ДЕЛУ БАНАТА: ЕТНОГРАФИЈА ТЕРЕНСКОГ ИСТРАЖИВАЊА

This text brings together few areas of anthropological interest, namely fieldwork methodology as well as marginal and marginalized ethnic groups and minorities (Serbs in Romania). Its aim is to present the structures, dynamics and main impressions from field researches in the villages of Romanian Banat (Кraljevac, Čanad, Felnak, Sokolovac, Lugovet and Zlatica) as it was realized during 2018 and 2019 within the project Researching the history and culture of Serbs in Romania. Investigation was focused on the ways of celebrating Christmas, Patron Saint Day and weddings among Serbs in Romania villages. These traditional elements were chosen because of the identity function they have not only for the Serbs in the country of origin, but also for the Serbs in diaspora, and thus consequently for the Serbs in Romania, and they even today (self)define ever decreasing Serbian national minority in the multicultural surroundings.

Sociocultural aspects of nourishment and the use of the plot in the rural community of Bandera de Juárez

Objective: To analyze sociocultural aspects related to human nourishment and the use of family plots in the community of Bandera de Juárez, Veracruz, México.
 Methodology: A literature review, together with open interviews and on-field participative observations, knowledge exchange workshops and life storytelling were made.
 Results: The celebration of the feasts of San Isidro Labrador and All Saints Day were identified as moments for the re-creation of identities and strengthening of links that constitute social networks. They represent major occasions for understanding different productive and sociocultural uses of plots. In these phenomena nourishment is an essential factor. The family plot agroecosystem as a space of social importance sets a socialization and identity development process.
 Implication: The process players generate awareness on the value of traditional nourishment, the nutritional quality thereof and the rescue of their cultural identity.
 Findings: The importance of how nourishment “feeds” cultural processes is outlined. Some useful concepts, both for understanding sociocultural aspects of nourishment, the handling and uses of the plot, as well as the justification for the choice of the research method are discussed.

Can Massive Religious Festivals Celebrations Encourage a Faster Spread of a Pandemic? The Case of COVID-19 in Israel

This paper attempts to evaluate how massive religious festivities celebrations can encourage the faster spread of any pandemic, such as the case of COVID-19. For example, we evaluate Israel's three major religions, such as Judaism, Christianity, and the Islam festivities celebrations. Firstly, we have the traditional Jewish festivities celebrations followed by Hanukkah, Yom Kippur, Sukkot, and Rosh Hashanah. In the Christian's traditional festivities celebrations, we identified Christmas, Easter Day, and All Saints Day. Finally, the Muslim festivities celebrations present the Muharram and the Birthday of Holy Prophet Mohamad. Hence, we want to evaluate if these nine massive religious festivities celebrations are the main reasons for the large spread of COVID-19 in Israel directly or indirectly. In fact, we propose a new indicator to evaluate the impact of any massive religious festivities celebrations in the fast spread of any pandemic everywhere and anytime. The new indicator is entitled “The National Spread Levels of Infectious Diseases Risk from Massive Religious Festivities Index (National-SLIDRMRF-Index)." This research paper's main objective is to generate an alternative standardized index to monitoring and control the expansion of any pandemic such as COVID-19 among different religious groups in the same country urgently.

Niels Thygesen: An Academic in the Making of European Monetary Union

Niels Thygesen (born 1934) played for nearly five decades an influential role as a policy orientated academic, especially in the process of economic and monetary integration in Europe. He is especially known as a member of the Delors Committee and as the first Chair of the European Fiscal Board. As part of a re-search program on collecting memories, this paper publishes the results of several interviews with him. His early life offers insightful observations on the develop-ment of the economics profession in the postwar years (he was close to Nobel Prize laureates as Franco Modigliani and Milton Friedman). Thygesen's involvement with the process of European monetary integration really started in 1974 with his membership of the Marjolin Committee (which provided an assessment of the failure of the 1970 Werner Report). Since then he has been involved in a multitude of committees and initiatives, like the OPTICA groups, the All Saints Day Manifes-to, the Committee for Monetary Union in Europe (an initiative of Giscard and Schmidt) and the Euro50 Group.

Religious Festivals and Economic Development: Evidence from Catholic Saint Day Festivals in Mexico

Societies worldwide spend substantial resources celebrating religious festivals. How do festivals influence economic and social outcomes? We study Catholic patron saint day festivals in Mexico, exploiting two features of the setting: (i) municipal festival dates vary across the calendar and were determined in the early history of towns after Spanish conquest, and (ii) there is considerable variation in the intra-annual timing of agricultural seasons. We compare municipalities with “agriculturally-coinciding” festivals (those that coincide with peak planting or harvest months) to other municipalities, examining differences in long-run economic development and social outcomes. Agriculturally-coinciding festivals have negative effects on household income and other development outcomes. They also lead to lower agricultural productivity and higher share of the labor force in agriculture, consistent with agriculturally-coinciding festivals inhibiting the structural transformation of the economy. Agriculturally-coinciding festivals also lead to higher religiosity and social capital, potentially explaining why such festivals persist in spite of their negative growth consequences.

How has a Christian church been aligned towards the East? Conclusions from statistical analyses of churches built between 300 and 1300

Historically nearly nothing has been handed down about the techniques for how a Christian church was built to a certain axis angle. The main aim of the study was to investigate whether church axis angles have been aligned in a west–east direction by either ‘astronomical' or ‘equinoctial date' orientation. Axis angles of 3014 churches were measured using Internet satellite maps. Multiple regression analyses provided statistical evidence for both astronomical and equinoctial date orientation, whereby probable technical aids (e.g., gnomon, astrolabe) came into use and not direct observations of the sunrise. The left‐skewed distribution of church axis angles can be related statistically to an ‘Easter window' orientation. However, the statistical analyses also allow for the conclusion that most of the angle orientations of the church axes were rather ‘roughly estimated'. No axis angle could be significantly assigned to sunrise angles on a saint's day; however, larger samples are necessary to finally reject this hypothesis. When churches are located on or in Roman masonries, their axis angles often coincide with the orientation angles of the Roman walls, indicating a pragmatically adopted alignment. Taken together, in most cases attempts were made to align churches towards the sunrise at the equinoxes, as requested by the ecclesiastical authorities.

The Nexus Between Religious Practices and Rural Community Development in Ethiopia: The Study of Ethiopian Orthodox Church Monasteries Experience

People argue that religion hinders socio economic development confined to non working saint days while there are a number of works being done in these days that are equivalent to “working” days. The overall objective of this study is to examine the role of religious practices to rural community development with a particular reference to Ethiopian Orthodox Church Monasteries, particularly Sellasie Monastery of Debre Elias Woreda, East Gojjam Zone, Amhara Region. A cross-sectional study design and qualitative research approach was used emphasizing on a phenomological methodology. Hence, in-depth interviews, Key informant interview, Focus Group Discussions and Field observation have been used to collect primary data. Study participants were selected from ascetic members, services users and surrounding community residents of the study monastery by using purposive sampling. The major finding indicates that hard work is considered as healing and rehabilitation mechanism and activities being undertaken in the study monastery have an influence on livelihoods, social attachments and psycho-social conditions of the communities. Attendants in the monastery and surrounding rural communities have being educated and baptized to be well and productive members. Moreover, the monastery has established practical income generating activities for residents of both monastic and surrounding community farmers. In general, the religious practices in the study area have been playing great role in the reduction of poverty and harmful traditional practices (including criminal acts), and for the improvement of health, community mobilization, social solidarity and therefore economic development of surrounding rural communities. Keywords : Religion, religious practice, Monastery, Community development DOI: 10.7176/JCSD/60-03 Publication date: June 30 th 2020

The sacred and the profane of budget cycles: evidence from Italian municipalities

This paper investigates the influence of the staggered schedule of Italian mayoral elections and of the calendar of traditional religious celebrations (Patron Saint Days) on the timing of fiscal decisions and on the selection of candidates. We find that potentially disruptive local income tax increases are more likely to be taken after local elections and Patron Saint Days. Moreover, when the elections take place during the weeks leading to Patron Saint Day’s traditional celebrations, the elected mayors tend to exhibit milder ideology and higher indicators of valence, reinforcing the hypothesis that local folklore contributes to increasing the sense of community and lowering the ideological stakes of local races.

Una memoria "vivente": la rilettura di san Giovanni della Croce da parte di santa Teresa di Lisieux

This contribution considers the Carmelite tradition itself as "memory", and, more specifically, it analyzes St. John of the Cross' influence on St. Thérèse of Lisieux's spiritual experience. St. John of the Cross' famous phrase, "Lord, to suffer and to be despised for you" accompanies Thérèse until she enters Carmel on April 9, 1888. Several months later, on November 24 - the Spanish saint's feast day - she draws "by chance" a slip of paper on which one of his maxims is inscribed. This seems to her to be an invitation to "follow" John of the Cross. Her "discovery" of the Spiritual Canticle and the Living Flame of Love nourishes the Saint of Lisieux's spirituality throughout her spiritual journey. In the last four months of her life, as this journey reaches its climax, she expresses her desire for a "death of love", in reference to the doctrine and experience of St. John of the Cross.

The Best of all Possible Worlds? Challenging Patriarchy in Fernán Caballero's "“La flor de las ruinas"

The Best of all Possible Worlds?Challenging Patriarchy in Fernán Caballero's "“La flor de las ruinas" Megan L. Kelly From Leibnitz learn we not by what unseenBonds, in this best of all imagined worlds,Endless disorder, chaos of distress,Must mix our little pleasures thus with pain;Nor why the guiltless suffer all this woeIn common with the most abhorrent guilt.'T is mockery to tell me all is well.Voltaire, "Poem on the Lisbon Disaster" (1756) The short fiction of Fernán Caballero, penname adopted by Cecilia Böhl de Faber (1796–1877), is principally praised for its costumbrista depictions of the Spanish countryside and the local traditions native to it, in which Caballero "archiv[a] el recuerdo de lo que va a morir" (Montesinos 34). While these traditional landscapes largely portray Andalusia, "La flor de las ruinas" (1857) strikingly depicts the picturesque promenades and crumbling ruins of early nineteenth-century Lisbon.1 This relación commands critical attention not only for this departure from the paradigmatic Andalusian setting, but because the focal point of the Lisbon cityscape is the untouched ruins of the disastrous earthquake that leveled the city in 1755. To be sure, the description of the ruined city conforms to Caballero's approach to costumbrismo. It is a picture of nostalgia that condemns incipient modernity, a vision of deterioration frozen in time that goes unnoticed by the hurried passersby, whom Caballero describes as separated from the 1755 catastrophe "por lo que anonada y destruye más que la muerte, que es el olvido" (205). Critics cite a "curiosidad fotográfica" (Herrero, Nuevo 292) as the genesis of the costumbrista depictions, and have pinpointed numerous [End Page 243] destinations in Böhl de Faber's European tour of 1836 as the model for atypical settings, such the description of an English home in "Lady Virginia" (1857).2 Javier Herrero deduces that "en La flor de las ruinas hallamos una descripción de Lisboa que debe pertenecer a las cartas de ese viaje," a speculation that, while probable, fails to examine the extent to which the remarkable specificity of the Portuguese setting frames the action that Caballero sets among the ruins (Nuevo 299). While abandoned ruins afford a unique opportunity for an elaborate description, it is the existential ramifications of this natural disaster that provide the important lens with which to read the story. The Lisbon earthquake of 1755 constitutes a philosophical watershed in that it challenged the reigning belief in the omnipotence and benevolence of God that Gottfried Leibniz had famously envisioned in Théodicée (1709). Leibniz posited that mankind thrives under the optimal conditions that, despite the existence of evil, were created by a perfect and knowing God. He asserts: "God, having chosen the most perfect of all possible worlds, had been prompted by his wisdom to permit the evil which was bound up with it, but which still did not prevent this world from being, all things considered, the best that could be chosen" (68). This image of an infinitely wise and benevolent God proved discordant and absurd to the writers that chronicled the destruction caused by the Lisbon earthquake, which struck on All Saint's Day, when many of its 275,000 residents were attending church services. Tens of thousands of people perished, both during the initial quake, and as a result of an ensuing tsunami, widespread fires, and a series of five hundred aftershocks that occurred during the following nine months.3 The thriving city was devastated, and according to Russell Dynes, only three thousand of the twenty thousand dwellings remained habitable after the quake (39). The events of the Lisbon earthquake figure prominently in Voltaire's Candide, or Optimism (1759), a novella that ridicules the notion that we inhabit the best of all possible worlds. In it, Voltaire takes the naïve Candide on an enlightening journey in which he faces the inevitability of evil in the world, helplessly watching it befall his travelling companions. Candide, a "youth, endowed by Nature with the most gentle character [. . .] extremely simple-minded," and his optimistic tutor Pangloss are shipwrecked in Lisbon shortly after the earthquake strikes (3). Confronted with...

Besede za semenj, žegnanje (farni praznik) in blagoslov v slovenskih narečjih (po gradivu za SLA)

V članku so predstavljena poimenovanja za pojme semenj (SLA 182), zegnanje - farni praznik (SLA 210) in blagoslov (SLA 234) v govorih, zajetih v mrežo za Slovenski lingvistični atlas. Ta poimenovanja so močno prepletena, skupna obravnava (z gradivom v preglednici) zato omogoča lažje primerjanje med njimi, z metodo lingvistične geografije pa je predstavljena razširjenost teh poimenovanj v slovenskih narečjih.

The Contemporary St. Cuthbert's Banner

ABSTRACTThis paper reports on the context for the creation of a contemporary St. Cuthbert's Banner, replacing the original artifact, which was intentionally destroyed in the mid-1500s. The four-year project concluded on the saint's feast day, March 20, 2012, when the banner was dedicated in a ceremony in Durham Cathedral and welcomed into its new resting place, at the shrine of St. Cuthbert. The men and women of Northumbria have a long history of marching under banners, both through the centuries of warfare fought mainly against the Scots, and more recently in association with the vast coal mining industry that once flourished in North East England. This paper aims to contextualize the new St. Cuthbert's Banner as an important artifact, and attempts to frame it within the North East's legacy of banner-bearing. These writings report on the use of banners, primarily as tools of a movement and latterly as material culture to be displayed and appreciated as art.

The Lighthouse at the End of the World Illuminating the French and British Empires

On November 15, 1865, the French inhabitants of New Caledonia gathered together with a number of the island's natives to celebrate the lighting of the lighthouse. It was scheduled to coincide with the saint day of the Empress Eugénie, and the imperial vision rang loudly through Governor Guillain's inaugural address that eveningIf, transporting ourselves in thought into the different regions of the civilized world, we examine the events transpiring there, the most magnificent panorama is unrobed before our eyes. Everywhere,—and this will be the glory of our epoch,—everywhere, great works are being executed to bring the peoples together, to multiply their relations, to prepare, in a word, that universal brotherhood, destined and reserved by Providence for future generations.Universal brotherhood may seem like a tall order for a lighthouse, but Guillain was a man who liked to dream big. He had arrived in 1862 as governor of New Caledonia and director of the prison France hoped to establish there, but he really envisioned himself as an enlightened technocrat engineering a perfect society on his unspoiled island paradise.

The Pilgrimage to Santiago de Compostela, Spain

The Pilgrimage to Santiago de Compostela, Spain

Social Capital and Voter Turnout: Evidence from Saint's Day Fiestas in Mexico

Social capital and community activity are thought to increase voter turnout, but reverse causation and omitted variables may bias the results of previous studies. This article exploits saint's day fiestas in Mexico as a natural experiment to test this causal relationship. Saint's day fiestas provide temporary but large shocks to the connectedness and trust within a community, and the timing of these fiestas is quasi-random. For both cross-municipality and within-municipality estimates, saint's day fiestas occurring near an election decrease turnout by 2.5 to 3.5 percentage points. So community activities that generate social capital can inhibit political participation. These findings may give pause to scholars and policy makers who assume that such community activity and social capital will improve the performance of democracy.

Saint Modomnoc And The Bees

St Modomnoc, sometimes referred to as the Patron Saint of bees, not beekeeping, died about 550 CE. His Saint's day is celebrated on 13th February.

A Martyr in the Archive: The Life and Afterlife of Harvey Milk's Suit

This paper analyzes the history of a visible, visceral artifact of a violent event. What was Milk's message, and how is it still deployed through the relics of his life? Harvey Milk argued for gay rights and for the full inclusion of gay bodies into the body politic. People can be pictures and Milk's assassination was an act of iconoclasm. The suit he was wearing at the time of his assassination now resides in the archives of The International Museum of GLBT History. In its journey from the tailor to the shop, through the closet, the legislative chamber, the evidence room, to the box under the surviving lover's bed and finally to the archive, the suit picked up meaning. In exhibition, as part of Saint Harvey: The Life and Afterlife of a Modern Gay Martyr it acquired more. Its original owner, the assassin and the curators are all contributing authors. Reading audiences complete the act of historical inscription. The visitor to the shrine of ‘Saint Harvey’ stands in for the assassin, stands in for the murdered man, stands where an artist would, and stands in dialog with the shroud. Milk the man was a man, but Milk the martyr is a myth. The suit is a relic, the reliquary not a closet but an archive. Objects can be articulate. The suit, produced reverently for an exhibition, a year-long saint's day, speaks.

Social Capital and Voter Turnout: Evidence from Saint's Day Fiestas in Mexico

Social capital and community activity are thought to increase voter turnout, but reverse causation and omitted variables may bias the results of previous studies. We exploit saint’s day fiestas in Mexico as a natural experiment to test this causal relationship. Saint’s day fiestas provide temporary but large shocks to the connectedness and trust within a community, and the timing of these fiestas is quasi-random. Employing both cross-municipality and within-municipality estimates, we find that saint’s day fiestas occurring near an election decrease turnout by 2.5 to 3.5 percentage points. Community activities which generate social capital can inhibit political participation, giving pause to scholars and policymakers who assume that such activity will improve the performance of democracy.