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Journal articles on the topic 'Almanacks'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

Kane, P. "Mary Moody Emerson: Selections from the Almanacks (Part One)." Literary Imagination 5, no. 1 (2003): 45–66. http://dx.doi.org/10.1093/litimag/5.1.45.

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2

Kane, P. "Mary Moody Emerson: Selections from the Almanacks (Part 2)." Literary Imagination 5, no. 2 (2003): 213–31. http://dx.doi.org/10.1093/litimag/5.2.213.

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3

Kane, P. "Mary Moody Emerson: Selections from the Almanacks (Part 3)." Literary Imagination 5, no. 3 (2003): 423–39. http://dx.doi.org/10.1093/litimag/5.3.423.

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4

Baker, Noelle A. "“Somthing more than material”: Nonverbal Conversation in Mary Moody Emerson's Almanacks." Resources for American Literary Study 35, no. 1 (2012): 29–67. http://dx.doi.org/10.7756/rals.035.002.29-67.

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5

Isma'el, Khalid Salim, and A. R. George. "Tablets from the Sippar library XI. The Babylonian almanac." Iraq 64 (2002): 249–58. http://dx.doi.org/10.1017/s0021088900003739.

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The Babylonian Almanac is a text that gives abbreviated prescriptions for the days of the year. Since it was last edited, by René Labat in 1941 (“Un almanach babylonien”, RA 38, 13–40), new sources for the almanac have steadily accrued. Two more copies of the text have been identified among the tablets of the library discovered in the temple of Šamaš at Sippar by archaeologists of the University of Baghdad in 1986. Both are full almanacs, that is, they give an entry for all the days of the year, unfavourable as well as favourable. The two sources share a common format, with each month occupyin

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6

Chapman, Alison A. "Marking Time: Astrology, Almanacs, and English Protestantism*." Renaissance Quarterly 60, no. 4 (2007): 1257–90. http://dx.doi.org/10.1353/ren.2007.0466.

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AbstractThis essay correlates changes in early modern astrological almanacs with broad changes in early modern English Protestant culture over the sixteenth and seventeenth century. These almanacs show an increasing tendency to be highly specific as to place and time and to suggest that precise times and precise places are given a larger meaning by their relationship to the stars and planets wheeling overhead. By lending a vertical significance to place and time, almanacs run counter to early modern Protestantism, which suggested that place and time have no inherent sacred significance. Thus t

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7

Cohn, Elisha. "Virtual Minds, Victorian Novels, and the Question of Modeling." Victorian Literature and Culture 48, no. 2 (2020): 471–83. http://dx.doi.org/10.1017/s1060150319000652.

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Snagsby's paper shop in Bleak House (1853) deals in “all sorts of blank forms of legal process; in skins and rolls of parchment; in paper—foolscap, brief, draft, brown, white, whitey-brown, and blotting; in stamps; in office-quills, pens, India-rubber, pounce, pins, pencils, sealing-wax, and wafers; in red tape, and green ferret; in pocket-books, almanacks, diaries, and law lists; in string boxes, rulers, inkstands—glass and leaden, penknives, scissors, bodkins, and other small office cutlery; in short, in articles too numerous to mention.” While one might imagine this stifling bookish environ

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8

Lederle, T., B. L. Morando, V. K. Abalakin, et al. "4. Ephemerides." Transactions of the International Astronomical Union 19, no. 1 (1985): 1–6. http://dx.doi.org/10.1017/s0251107x00006052.

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The period of this Report includes 1984 January 1, the date which was probably the most drastic caesura in the history of astronomical almanacs. It seemed, therefore, appropriate to concentrate here to the general aspects rather than to describe the works going on at the particular almanac offices. It is, however, hoped that the past years with their developments and changes will be followed by a period of consolidation and continuity. This would be also of great benefit for the users of the almanacs who still need some time for getting accustomed to so many innovations.

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9

Miegoń, Anna. "The Educational Functions of the First Woman’s Almanac in Britain: Media Literacy and The Ladies’ Diary, 1704–1713." Multidisciplinary Journal of School Education 9, (2) 18 (2020): 157–68. http://dx.doi.org/10.35765/mjse.2020.0918.08.

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While 18th-century almanacs transmitted usable information that was meant to be relevant to daily life, at the beginning of the century they also began to function as an educational tool that enabled readers to act as producers of media content, and, as a result, to develop media literacy via the practice of writing and responding to amateur poetry. In this article, I define media literacy as a cultural category shaped by specific media-related skills: the creation, interpretation, evaluation, and negotiation of media content. I examine John Tipper’s The Ladies’ Diary (1704–1713), one of the b

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10

Heafner, Joe. "Farmer’s almanacs in Introductory Astronomy II: Selecting an almanac." Physics Teacher 57, no. 6 (2019): 424–25. http://dx.doi.org/10.1119/1.5124292.

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11

Romaykina, Yu S. "Zemlya almanacs as a Moscow variation on the Petersburg-based Shipovnik." Voprosy literatury, no. 4 (August 19, 2021): 215–38. http://dx.doi.org/10.31425/0042-8795-2021-4-215-238.

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The article tells the story of a rivalry between two remarkable nonperiodicals of the Russian Silver Age: the literary and artistic almanacs printed by Shipovnik [Wild rose] publishers (Petersburg, 1907–1917) and the Zemlya collections published in Moscow (1908–1917). Using the memoirs (including unpublished) left by employees of the two publishing houses and critical reviews from the early 20th c., the article pinpoints the reasons why readers perceived Zemlya as an analogue of Shipovnik. In the period from 1910 to 1917, the editor-cum-proprietors S. Kopelman (Shipovnik) and G. Blumenberg (Ze

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12

Milbrath, Susan. "Thresholds of Time and Space." Latin American and Latinx Visual Culture 2, no. 3 (2020): 8–28. http://dx.doi.org/10.1525/lavc.2020.2.3.8.

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Analysis of the iconography in a directional almanac on Codex Borgia pages 49–52 invites comparison with almanacs in a related set of divinatory manuscripts known as the Borgia Group, but one aspect of the Codex Borgia almanac remains unique. It records real-time dates employing the central Mexican system of year dates that help identify the images as year-end rituals. These fifteenth-century dates correlate with the last twenty-day “month” in the year, known as Izcalli in the Valley of Mexico and neighboring Tlaxcala. Izcalli rituals in February involved drilling a new fire, the erection of s

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13

Stark, Ryan J. "The Decline of Astrology in the Jonathan Dove Almanac Series." Renaissance and Reformation 30, no. 2 (2006): 43–66. http://dx.doi.org/10.33137/rr.v30i2.9574.

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Cet article montre comment les imprimeurs de Cambridge ont transformé les almanachs de Jonathan Dove en incluant graduellement les nouvelles tendances empiriques et en abandonnant les tendances ésotériques qu'ils contenaient, et ce pendant plusieurs décennies au-delà de la mort de l'auteur. En 1692, Dove, disparu à cette date, confesse sur un ton mélancolique que ses anciennes « prédictions astrologiques » étaient des vanités mensongères, aveux tardifs en regard des progrès de l'empirisme. Cet article offre une étude inédite de la démission de l'astrologue à travers l'histoire complète d'une s

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14

Fauzi, Ahmad. "Almanak Menara Kudus: Study of Ḥisāb Results in 1990 until 2019". Al-Ahkam 29, № 1 (2019): 109. http://dx.doi.org/10.21580/ahkam.2019.29.1.3288.

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Almanak Menara Kudus is the work of KH. Turaichan which is done by the method of <em>ḥisāb</em> qaṭ‘ī. The results of the almanac, especially the initial determination of Shawwal, are sometimes different from the Government and other Islamic calendars. However, after the death of KH. Turaichan, Almanak Menara Kudus held by Sirril Wafa –son of KH. Turaichan– has never been different from the results of the Government calculations and other Islamic calendars. This study discusses changes in the calculation methods of the two figures from 1999 to 2019. This study is qualitative in the

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15

Dabrowski, Pawel S. "The Symmetry of GPS Orbit Ascending Nodes." Remote Sensing 13, no. 3 (2021): 387. http://dx.doi.org/10.3390/rs13030387.

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Theoretical nominal GPS orbits are parallel and share six ascending nodes of orbital planes. However, due to the perturbations and continuous modernization of the system, this state does not occur. The configuration of satellite orbits is continuously monitored by the control segment and presented regularly in the form of a GPS almanac. Almanacs, however, do not contain a parameter defining the convergence of orbits. This work presents a novel method of assessment of the configuration of orbit ascending nodes compared with the nominal constellation state. The method is a tool for space segment

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16

Camenietzki, Carlos Ziller, and Luís Miguel Carolino. "Astrologers at War: Manuel Galhano Lourosa and the Political Restoration of Portugal, 1640–1668." Culture and Cosmos 13, no. 02 (2009): 63–85. http://dx.doi.org/10.46472/cc.0213.0209.

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This paper analyses the involvement of the astrologer Manuel Galhano Lourosa in the restoration of political independence of Portugal from Spain between 1640 and 1668. Lourosa was the most successful astrologer and almanac maker in seventeenth-century Portugal. He published astrological almanacs for several decades, wrote an astrological and astronomical treatise on comets, and addressed astrological writings to Portuguese society urging support for the new political order that issued from the revolution of 1640. Some of these writings were consistent with the feelings of the urban professiona

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17

Postic, Fañch, and Nelly Blanchard. "Almanak Breiz-Izel (1872) : l’essai manqué d’un almanach républicain en breton." La Bretagne linguistique, no. 20 (March 1, 2016): 89–124. http://dx.doi.org/10.4000/lbl.428.

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18

Sodli, Ahmad. "DINAMIKA HUBUNGAN ANTARA PENGANUT ISLAM ABOGE DENGAN UMAT ISLAM LAINNYA DI KABUPATEN BANYUMAS." International Journal Ihya' 'Ulum al-Din 18, no. 2 (2017): 235. http://dx.doi.org/10.21580/ihya.17.2.1738.

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This article is a study of the relationship between Islam Aboge with other Muslims. There is a significant difference between the two groups, namely the calculation of the date, month and year. The Islamist Aboge uses the Aboge Almanac which is not the same as the Hijri almanac. The implication is the determination of Eid al-Fitr and Eid al-Adha, which is never in conjunction with Muslims in general, either using the method of rukyat or hisab. However, their relationship remains harmonious. The relationship between the two is seen in the activities of worship and social life. They understand e

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19

Dunn, Richard. "Book Review: Almanacs in America and England: Practical Astronomy during the Seventeenth Century: Almanac-Makers in America and England." Journal for the History of Astronomy 23, no. 3 (1992): 226–27. http://dx.doi.org/10.1177/002182869202300315.

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20

Slemian, Andréa, and Claudia Chaves. "Almanack para quê?" Almanack, no. 23 (December 2019): 1–4. http://dx.doi.org/10.1590/2236-463320192301.

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21

Saunders, R. "Poor Richard's almanack." Orbis 40, no. 1 (1996): 7–9. http://dx.doi.org/10.1016/s0030-4387(96)90079-4.

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22

Hingley, P. D. "A rare Almanack." Astronomy & Geophysics 38, no. 6 (1997): 7. http://dx.doi.org/10.1093/astrog/38.6.7-a.

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23

Saunders, R. "Poor Richard's almanack." Orbis 39, no. 4 (1995): 473–75. http://dx.doi.org/10.1016/0030-4387(95)90002-0.

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24

Saunders, R. "Poor Richard's almanack." Orbis 39, no. 2 (1995): 149–53. http://dx.doi.org/10.1016/0030-4387(95)90019-5.

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25

Saunders, R. "Poor Richard's almanack." Orbis 39, no. 3 (1995): 321–24. http://dx.doi.org/10.1016/0030-4387(95)90035-7.

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26

Saunders, Richard. "Poor Richard's almanack." Orbis 39, no. 1 (1995): 5–9. http://dx.doi.org/10.1016/0030-4387(95)90049-7.

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27

Marchenko, Alla. "Almanacs and Related Matters." Soviet Studies in Literature 26, no. 4 (1990): 46–69. http://dx.doi.org/10.2753/rsl1061-1975260446.

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28

Eberl, Markus. "Nourishing Gods: Birth and Personhood in Highland Mexican Codices." Cambridge Archaeological Journal 23, no. 3 (2013): 453–76. http://dx.doi.org/10.1017/s0959774313000437.

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Humans define themselves through personhood as agents in society. To become persons, children differentiate their self from others. They take, as George Mead (1934) says, the other and self-objectify by predicating a sign-image or trope upon themselves. Birth rituals realize these tropes with the child's body as tool and raw material. Birth almanacs in Highland Mexican codices depict, as I argue, the transformation of a child into a person. Patron gods pierce the child, display it, manipulate its umbilical cord and nurse it. Gods provide the child with vital life forces while the child and fut

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29

Rogowska-Stangret, Monika. "Think We Must! (Otherwise)." Philosophy Today 63, no. 4 (2019): 823–44. http://dx.doi.org/10.5840/philtoday20191218294.

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This essay considers the phenomenon of almanacs, encyclopedias, glossaries, lexicons, word books, vocabularies, companions, and (theoretical) toolboxes, which appears to be an outstanding feature of humanities today. By limiting her discussion to six specific examples of this genre, the author asks the following questions: Why is it that this method became so prolific? What are the objectives of almanacs, glossaries, and vocabularies? What do they do to thinking, writing, researching? What can they say about the moment we are in? And how do they contribute to defining this moment? Those questi

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30

Bill, Cassandra R., Christine L. Hernández, and Victoria R. Bricker. "THE RELATIONSHIP BETWEEN EARLY COLONIAL MAYA NEW YEAR'S CEREMONIES AND SOME ALMANACS IN THE MADRID CODEX." Ancient Mesoamerica 11, no. 1 (2000): 149–68. http://dx.doi.org/10.1017/s0956536100111034.

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The Maya haab, the 365-day solar year, ended with a 5-day period called “Uayeb.” According to Bishop Diego de Landa, preparations for the commencement of a New Year began during the Uayeb period of the preceding year. This paper concerns the events and ceremonies encompassing the beginning of a Cauac year and discusses the parallels between Landa's descriptions of these events and certain figures and activities portrayed in several almanacs of the Madrid Codex. Based on the calendrical structure of these almanacs, we argue that they pertain specifically to Uayeb-related ceremonies for a single

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31

Troskovaite, Dovile. "Review of Mariusz Pawelec (ed.) Almanach Karaimski 2 (2013) ‘Karaim Almanac’, Wrocław: Bitik, 2013, 190 pages. ISSN 2300-8164." Karaite Archives, no. 2 (December 31, 2014): 229. http://dx.doi.org/10.14746/ka.2014.2.12.

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32

Wögerbauer, Michael. "Almanacs, Journals, Privileges? An Essay on the Backbone of the Printing Business Culture in Bohemia in 18th-Century Bohemia." Acta Musei Nationalis Pragae – Historia litterarum 63, no. 3-4 (2019): 16–24. http://dx.doi.org/10.2478/amnpsc-2018-0003.

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Based on two intertwined case studies, this essay shows the economic importance of almanacs for Bohemian printing houses under the reign of Maria Theresa (1740–1780). The first case study focuses on the printing house of Sophie Rosenmüller (Kirchner-Klauser) in Prague, which during the 18th century published the only two newspapers in Bohemia, one in German and one in Czech. After her husband’s death (1745), Sophie Rosenmüller asked the Viennese administration for the permission to close the loss-making Cžeský postylion neboližto NOWJNY Cžeské [Bohemian Postilion or Czech Newspaper], which nev

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33

Rogers, Pattiann. "Almanac." Hudson Review 52, no. 1 (1999): 95. http://dx.doi.org/10.2307/3852582.

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34

DeFrees, Madeline. "Almanac." Yale Review 89, no. 4 (2008): 53. http://dx.doi.org/10.1111/0044-0124.00549.

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35

Chappell, David W. "Chinese Almanacs (review)." China Review International 1, no. 1 (1994): 253–54. http://dx.doi.org/10.1353/cri.1994.0049.

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36

Hill Curthl, Louise. "English Almanacs and Animal Health Care in the Seventeenth Century." Society & Animals 8, no. 1 (2000): 71–86. http://dx.doi.org/10.1163/156853000x00048.

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AbstractIn seventeenth-century England, the health and welfare of nonhuman animals rested almost solely on the shoulders of their keepers. Veterinary institutions had not yet been founded, and academically trained animal doctors did not exist. Laymen, however, had access to a great deal of information on animal health care. A range of printed publications were available that offered medical advice.The most accessible and easily understood were the ubiquitous almanacs. This article will examine the type of medical guidance offered in these cheap, annually-produced reference books. The major foc

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37

Serafinowicz, Michal B. "Brown's Nautical Almanac – the treasury of navigational knowledge." Prace Wydzialu Nawigacyjnego Akademii Morskiej w Gdyni 28 (2013): 75–80. http://dx.doi.org/10.12716/1002.28.09.

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38

Pepperday, Mike. "The Nautical Almanac's Faulty Calculator Instructions." Journal of Navigation 47, no. 1 (1994): 89–96. http://dx.doi.org/10.1017/s0373463300011152.

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39

Macfadyen, Alastair D., J. M. Sharpey-Schafer, and Cornelis de Wit. "‘The Nautical Almanac's Faulty Calculator Instructions’." Journal of Navigation 47, no. 3 (1994): 445–47. http://dx.doi.org/10.1017/s0373463300012388.

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40

Julien, Pierre. "Notes sur quelques Almanachs Abbé Chaupitre." Revue d'histoire de la pharmacie 87, no. 323 (1999): 355–61. http://dx.doi.org/10.3406/pharm.1999.4975.

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41

Milbrath, Susan. "MAYA ASTRONOMICAL OBSERVATIONS AND THE AGRICULTURAL CYCLE IN THE POSTCLASSIC MADRID CODEX." Ancient Mesoamerica 28, no. 2 (2017): 489–505. http://dx.doi.org/10.1017/s0956536117000189.

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AbstractResearch presented here demonstrates that an unusual almanac in the Madrid Codex (pages 12–18) integrates observations of the Venus cycle with eclipse events in the context of the agricultural year. Imagery in the 260-day almanac represents eclipse glyphs associated with Tzolkin dates that coordinate with eclipses visible in Yucatan during the fifteenth century, indicating the almanac dates to the Late Postclassic. The almanac also depicts seasonal events in the context of a repeating pattern of paired solar eclipses associated with observations of Venus as the evening star. Quetzalcoa

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42

Сацюк, Ирина. "FROM THE HISTORY OF RUSSIAN ALMANACS." Вопросы теории и практики журналистики 4, no. 1 (2015): 42–49. http://dx.doi.org/10.17150/2308-6203.2015.4(1).42-49.

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43

Dodge, Robert K. "Four Americanisms Found in Early Almanacs." American Speech 60, no. 3 (1985): 270. http://dx.doi.org/10.2307/454894.

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44

Behling, Laura L. "The inconceivability of Djuna Barnes'sLadies Almanack." Women's Studies 28, no. 5 (1999): 503–25. http://dx.doi.org/10.1080/00497878.1999.9979275.

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45

Dolan, Michael. "SMPTE Almanac." SMPTE Motion Imaging Journal 117, no. 4 (2008): 68. http://dx.doi.org/10.5594/j15106.

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46

Dolan, Michael. "SMPTE Almanac." SMPTE Motion Imaging Journal 117, no. 3 (2008): 64–66. http://dx.doi.org/10.5594/j15122.

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47

Dolan, Michael. "SMPTE Almanac." SMPTE Motion Imaging Journal 113, no. 7-8 (2004): 216. http://dx.doi.org/10.5594/j15168.

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48

Dolan, Michael. "SMPTE Almanac." SMPTE Motion Imaging Journal 113, no. 4 (2004): 103. http://dx.doi.org/10.5594/j15187.

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49

Dolan, Michael. "SMPTE Almanac." SMPTE Journal 111, no. 6-7 (2002): 354. http://dx.doi.org/10.5594/j15335.

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50

Dolan, Michael. "SMPTE Almanac." SMPTE Motion Imaging Journal 119, no. 5 (2010): 49. http://dx.doi.org/10.5594/j15972.

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