Journal articles: 'Feast of Fools'

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Hassan, Ihab, and John David Morley. "The Feast of Fools." World Literature Today 69, no. 3 (1995): 583. http://dx.doi.org/10.2307/40151460.

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Delamothe, T. "Welcome to our feast of fools." BMJ 341, dec15 2 (December 15, 2010): c7228. http://dx.doi.org/10.1136/bmj.c7228.

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Gilhus, Ingvild Salid. "Carnival in Religion: The Feast of Fools in France." Numen 37, no. 1 (June 1990): 24. http://dx.doi.org/10.2307/3269823.

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Gilhus, Ingvild Salid. "Carnival in Religion the Feast of Fools in France." Numen 37, no. 1 (1990): 24–52. http://dx.doi.org/10.1163/156852790x00025.

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Elliott, D. "Sacred Folly: A New History of the Feast of Fools." French History 26, no. 4 (September 27, 2012): 539–40. http://dx.doi.org/10.1093/fh/crs085.

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Hobbins, Daniel. "Max Harris. Sacred Folly: A New History of the Feast of Fools." American Historical Review 117, no. 4 (September 21, 2012): 1279–80. http://dx.doi.org/10.1093/ahr/117.4.1279a.

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Robins, William. "Harris, Max. Sacred Folly: A New History of the Feast of Fools." Journal of Medieval Latin 22 (January 2012): 303–6. http://dx.doi.org/10.1484/j.jml.5.100864.

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Potrč, Julija. "Feast of fools : the carnivalesque in John Kennedy Toole's A confederacy of dunces." Acta Neophilologica 43, no. 1-2 (December 31, 2010): 83–92. http://dx.doi.org/10.4312/an.43.1-2.83-92.

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Despite the fact that the action in John Kennedy Toole's novel A Confederacy of Dunces has often been compared to a carnival, there is little that the maincharacter, Ignatius Reilly, has in common with those participating in a true medieval carnival as described by Mikhail Bakhtin in Rabelais and His World. Ignatius tries to assert his superiority over others both with his speech and behavior, violating the principal rule of carnivalesque equality, and is aggressively opposed to sexuality, which was a deeply positive concept in the carnival culture, symbolizing fertility, growth, and new birth. A greatsource of humor in the novel is the difference between the highly educated speech used by Ignatius and the vernacular spoken by other characters. This difference was successfully transposed into Slovene by translator Nuša Rozman, who managed to capture the differences between social classes by using various degrees of colloquialisms and slang expressions, while opting to nevertheless transcribe the characters' speech in a way that is grammatically correct; a practice that has long been present in both original and translated Slovene literature, which highlights the fact that despite an increase in the number of works written in the vernacular over the past years, a universal standard on how to transcribe spoken Slovene has yet to be established.

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Good, Jonathan. "A Review of “Sacred Folly: A New History of the Feast of Fools”." History: Reviews of New Books 40, no. 3 (July 2012): 87–88. http://dx.doi.org/10.1080/03612759.2012.675596.

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Lagueux, Robert. "Sacred Folly: A New History of the Feast of Fools (review)." Catholic Historical Review 98, no. 2 (2012): 346–47. http://dx.doi.org/10.1353/cat.2012.0100.

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Hutton, R. "Sacred Folly: A New History of the Feast of Fools, by Max Harris." English Historical Review 129, no. 539 (July 17, 2014): 926–28. http://dx.doi.org/10.1093/ehr/ceu156.

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Nichols, Ann Eljenholm. "Sacred Folly: A New History of the Feast of Fools (review)." Comparative Drama 45, no. 4 (2011): 439–42. http://dx.doi.org/10.1353/cdr.2011.0038.

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McMahon, Dylan. "A "Feast of Fools": Food Security and the Carnivalesque in Peterborough, Ontario's Food Not Bombs." UnderCurrents: Journal of Critical Environmental Studies 20 (June 20, 2017): 18–31. http://dx.doi.org/10.25071/2292-4736/39893.

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Counterculture movements in the 1960s and 70s dramatically reorganized the role of bodies within social frameworks and saw the internalization of political issues, both figuratively and literally. The political became the personal and quotidian moments of consumption became sites of resistance. As Warren Belasco suggests, in reference to the radical food movements that saw the expulsion of "Wonderbread" and the resurgence of home-cooked holistic foods, "[d]ietary radicalism could be lived 365 days a year, three times a day. If, as Leftists knew, the personal was political, what could be more personal than eating? And what could be more political than challenging America's largest industry, the food business?" (227). Food provides a dynamic vessel for engaging with politics and capital at both the gastronomical level (what we choose to put into our bodies) and the social level (how we arrange our bodies collectively and individually). The kneading, baking, and consumption of bread, for example, provide precious, intimate moments for expressing agency and resistance to systems of power. Belasco saw this...Find full text in .pdf below.

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Soleo-Shanks, Jenna. "Sacred Folly: A New History of the Feast of Fools by Max Harris (review)." Theatre Journal 65, no. 1 (2013): 142–44. http://dx.doi.org/10.1353/tj.2013.0006.

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Kelly, John C. "A Perfect Feast of Fools and Plenty: Carnival in John Skelton’s Poem “The Tunning of Elinour Rumming”." ESC: English Studies in Canada 22, no. 2 (1996): 129–48. http://dx.doi.org/10.1353/esc.1996.0038.

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Petersen, Nils Holger. "Danielis ludus: Transforming Clerics in the Twelfth Century." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 2019): 197–209. http://dx.doi.org/10.5617/acta.7807.

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A twelfth-century so-called liturgical drama (preserved in a unique copy of the thirteenth century, preserved in British Library, London), the Danielis ludus (Play of Daniel), based mainly on chapters 5 and 6 from the Book of Daniel has been much discussed in scholarship. It has been seen by scholars, not least Margot Fassler, as a (music) drama intended to establish a role model for young clerics in connection with ecclesiastical attempts at reforming the celebrations for New Year's in Beauvais, the so-called Feast of Fools. In this article, with consideration also of a recent discussion of the New Year's liturgy, I suggest to understand the Danielis ludus as a liturgical ritual transforming the (corporate) identity of the young clerics who were, undoubtedly, involved in its performance. Keywords: liturgy, drama, the sacred, medieval clerics. On cover:Monks singing the Office and decorated initial A[sperges me.]. Gradual Olivetan Master (Use of the Olivetan Benedictines), illuminated manuscript on parchment ca. 1430-1439. Italy, Monastero di Santa Maria di Baggio near Milan, Ca 1400-1775.Beinecke Ms1184: The olivetan Gradual. Gradual. General Collection, Beinecke Rare Book and Manuscript Library, Yale University.

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French, K. L. "Sacred Folly: A New History of the Feast of Fools. By Max Harris (Ithaca, NY: Cornell University Press, 2011. v plus 322 pp. $49.95)." Journal of Social History 46, no. 4 (September 17, 2012): 1079–81. http://dx.doi.org/10.1093/jsh/shs073.

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Hochner, Nicole. "Max Harris. Sacred Folly: A New History of the Feast of Fools. Ithaca: Cornell University Press, 2011. xi + 322 pp. $49.95. ISBN: 978–0–8014–4956–7." Renaissance Quarterly 66, no. 2 (2013): 701–3. http://dx.doi.org/10.1086/671663.

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Dahhaoui, Yann. "Païenne, parodique ou liturgique ? La fête des fous dans le discours historiographique (XVIIe-XXe siècle) / Pagan, Parodic or Liturgic? The Feast of Fools in Historiographic Discourse (XVIIth-XXth century)." ASDIWAL. Revue genevoise d'anthropologie et d'histoire des religions 9, no. 1 (2014): 147–52. http://dx.doi.org/10.3406/asdi.2014.1029.

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beahrs, andrew. "Twain's Feast: ““The American”” at Table." Gastronomica 7, no. 2 (2007): 26–34. http://dx.doi.org/10.1525/gfc.2007.7.2.26.

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While touring Europe in 1879, Mark Twain composed a long menu of the eighty American foods he professed to miss the most. Drawn from his own fondest memories of life in the United States, the menu allowed him to think of America without the bitterness that so often characterized his political commentary. Instead of a nation of hypocrisy and greed, he imagined a country of abundance and mighty appetite, the source of the folkways that he celebrated throughout his work. Maintaining this image required notable omissions, as he carefully constructed an image of America without details that could have undermined the contrast between the complex "shams" of Europe and his supposedly simple, genuine home country. The result was an idealized portrayal not only of the United States, but of Twain's own biography and authorial persona.

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McFee, Teresa, Leslie D. Cunningham-Sabo, Georgia E. Perez, Susan S. Gilliland, Janette S. Carter, and Janette S. Carter. "A Feast Day Poster: Healthful and Successful Modification of Holiday Foods." Journal of Nutrition Education 29, no. 6 (November 1997): 359–60. http://dx.doi.org/10.1016/s0022-3182(97)70252-8.

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Rudi, Tatiana R. "On the Asceticism of Holy Fools (from the History of Hagiographic Topoi)." Slovene 4, no. 1 (2015): 456–73. http://dx.doi.org/10.31168/2305-6754.2015.4.1.27.

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The present research is based on material from Old Russian lives of holy fools: Isaacius of the Cave Monastery, Procopius and John of Ustyug, Basil the Blessed, John Bolshoy Kolpak (Big Cap), Simon of Yuryevets, John Vlasaty (the Hairy), Maximus of Totma, Procopius of Vyatka, John Samsonovich of Solvychegodsk, Artemius Tretyak, and others. The main ascetic motifs that determine this type of hagiographic texts are examined in the context of hagiographic topoi. Many ascetic motifs of the lives of holy fools, which is an element of the system of hagiographic topoi, demonstrate kinship with ascetic motifs of the lives of holy monks (e.g., severe fasting, wearing chains, suffering from cold and heat, etc.), and in some cases also with the lives of martyrs (e.g., fire motifs). At the same time, some ascetic practices described in the lives of holy fools are rather provocative (nudity or aggressive behavior) or take place in a veiled form (e.g., hidden fasts) in accordance with an emphasis on the unusual feat for the sake of Christ. The aim of this feat was to hide one’s virtues. A focus on examples, which is one of the essential elements of the structure of hagiographic texts generally and of the lives of holy fools in particular, reflects a historical continuity of the extreme feat as such. The explanation of this cultural phenomenon could lie in the fact that Old Russian hagiographers, as well as their heroes, followed the most important ethical and aesthetic guideline of their time—the principle of imitatio, which to a great extent determined literary and behavioral strategies of the Middle Ages.

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Chamberlin, Ann. "Scheherazade's Feasts: Foods of the Medieval Arab World." Al-Masāq 28, no. 1 (January 2, 2016): 86–87. http://dx.doi.org/10.1080/09503110.2016.1152807.

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Classen, Albrecht. "Education of Nuns, Feast of Fools, Letters of Love: Medieval Religious Life in Twelfth Century Lyric Anthologies from Regensburg, Ripoll and Chartres. Ed., trans., and intro. by David A. Traill and Justin Haynes. Dallas Medieval Texts and Translations, 26. Leuven, Paris, and Bristol, CT: Peeters, 2021, xi, 184 pp., 1 frontispiece." Mediaevistik 34, no. 1 (January 1, 2021): 420–22. http://dx.doi.org/10.3726/med.2021.01.94.

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Abstract: One of the hotly debated questions in Medieval Studies has been whether Heloise could have actually written those famous letters to her teacher, lover, and later husband, Peter Abelard. The issue has hinged on the issue that the female voice uses a strongly erotic language and does not shy away from talking about herself in most explicit terms. May that be as is, with the availability and English translation of the Latin poems in the Regensburg, Ripoll, and Chartres collections, the entire argument might gain renewed relevance, especially because here we come across (at least in the first collection) apparentlysome female voices who express their erotic desires.

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Wallace, James Buchanan. "Called to the Third Heaven: 2 Corinthians 11:21–12:9 in the Eastern Orthodox Liturgical Tradition." Journal of Theological Interpretation 6, no. 2 (2012): 179–99. http://dx.doi.org/10.2307/26421411.

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Abstract In Russian and Greek Orthodox churches, 2 Cor 11:21–12:9 serves as a lectionary reading for the Divine Liturgy on the Feast of Sts. Peter and Paul, and 2 Cor 11:30–12:9 is read again on the 19th Sunday after Pentecost. These lectionary readings suggest the importance of this passage for the Eastern Orthodox Church's construal of Paul. 2 Corinthians 11:21–12:9 tells of Paul's suffering, his flight from Damascus, his ascent to the third heaven and paradise, as well as his reception of a thorn in the flesh. This essay explores the use of this passage in the hymns of the Orthodox liturgy. References to the passage, especially Paul's ascent to heaven where he heard "ineffable words" (12:4), feature prominently in hymns for the Feast of Sts. Peter and Paul and the Feast of the Synaxis of the Apostles. Moreover, allusions also occur in hymns for the Exaltation of the Cross and the Feast of St. Andrew the Fool. The essay explores the theological interpretations implied by these hymns, and it traces the rich and often multifaceted traditions of interpretation that inform the language of the hymns. Modern scholars frequently detect a polemic against ecstatic experiences such as Paul's ascent in this portion of 2 Corinthians and thus view 2 Cor 12:1–4 as having limited theological value. The Orthodox tradition, by contrast, interprets the passage as revealing crucial aspects of Paul's theological vision. The essay concludes by suggesting ways this tradition of interpretation might transform contemporary reading of the passage, especially in the context of the church.

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Wallace, James Buchanan. "Called to the Third Heaven: 2 Corinthians 11:21–12:9 in the Eastern Orthodox Liturgical Tradition." Journal of Theological Interpretation 6, no. 2 (2012): 179–99. http://dx.doi.org/10.2307/jtheointe.6.2.0179.

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Abstract In Russian and Greek Orthodox churches, 2 Cor 11:21–12:9 serves as a lectionary reading for the Divine Liturgy on the Feast of Sts. Peter and Paul, and 2 Cor 11:30–12:9 is read again on the 19th Sunday after Pentecost. These lectionary readings suggest the importance of this passage for the Eastern Orthodox Church's construal of Paul. 2 Corinthians 11:21–12:9 tells of Paul's suffering, his flight from Damascus, his ascent to the third heaven and paradise, as well as his reception of a thorn in the flesh. This essay explores the use of this passage in the hymns of the Orthodox liturgy. References to the passage, especially Paul's ascent to heaven where he heard "ineffable words" (12:4), feature prominently in hymns for the Feast of Sts. Peter and Paul and the Feast of the Synaxis of the Apostles. Moreover, allusions also occur in hymns for the Exaltation of the Cross and the Feast of St. Andrew the Fool. The essay explores the theological interpretations implied by these hymns, and it traces the rich and often multifaceted traditions of interpretation that inform the language of the hymns. Modern scholars frequently detect a polemic against ecstatic experiences such as Paul's ascent in this portion of 2 Corinthians and thus view 2 Cor 12:1–4 as having limited theological value. The Orthodox tradition, by contrast, interprets the passage as revealing crucial aspects of Paul's theological vision. The essay concludes by suggesting ways this tradition of interpretation might transform contemporary reading of the passage, especially in the context of the church.

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Carlson, Marla. "“The Farce of the Fart” and Other Ribaldries: Twelve Medieval French Plays in Modern English. Edited and translated by Jody Enders. Philadelphia: University of Pennsylvania Press, 2011; pp. xv + 477. $49.95 cloth, $49.95 e-book. - Sacred Folly: A New History of the Feast of Fools. By Max Harris. Ithaca: Cornell University Press, 2011; pp. xi + 322. $49.95 cloth." Theatre Survey 54, no. 1 (January 2013): 154–57. http://dx.doi.org/10.1017/s0040557412000518.

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Marien, Stacey. "Sources: Sweet Treats around the World: An Encyclopedia of Food and Culture." Reference & User Services Quarterly 54, no. 4 (June 19, 2015): 84. http://dx.doi.org/10.5860/rusq.54n4.84a.

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What do Torments of Love, Lady's Upper Arms, Sigh of a Lima Woman, and Little Spiders have in common? They are all sweet treats featured in this encyclopedia authored by the Roufs. Timothy Roufs is a cultural anthropologist who teaches food-related courses at the University of Minnesota, Duluth while Kathleen Roufs is emeritus director of advising and retention at the same university. The preface states that the volume "explores this myriad feast of sweets with an emphasis on an anthropological approach that focuses on foods in a holistic, historical, and comparative manner" (xix). The introduction goes into detail about humans' love for sugar, fat, and salt.

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Chandra, Oktiva Herry, and Catur Kepirianto. "The Value and Symbol of Traditional Snack in Chinatown Gang Baru Semarang." E3S Web of Conferences 202 (2020): 07022. http://dx.doi.org/10.1051/e3sconf/202020207022.

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Traditional food displayed and sold in the traditional market Gang Baru Semarang does not mean as the way to meet the basic need for people living nearby the location. These foods may also function to fulfill spiritual manifestation of people that buy and use the food for celebrating festival, feast and ritual tradition. This article aims to explain the naming system, function and the symbol behind the various kinds of food in this market. The data were collected by observing the activity conducted the buyer and the seller . The writer also interviewd some of them to get additional information related to values and norms that make people serve tese foods. The results show that the naming system applied is based on the ingredient, shape and also the way they peoduce the food. Besides, these foods and cakes are also servede as media for performing a ritual traditionon for Chinese ethnic. Behind the name, there are some symbolic meaning which is believed as the manifestation of their belief to the values inhertited from their anchestors. The symbol is represented through the shape, the color and the number. Each of them pictures how this community see food and snack sold in traditional market located in Gang Baru Semarang..

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Rose, Justin. "Scheherazade’s Feast: Foods of the Medieval Arab World by Habeeb Salloum, Muna Salloum, and Leila Salloum Elias." Comitatus: A Journal of Medieval and Renaissance Studies 45, no. 1 (2014): 325–26. http://dx.doi.org/10.1353/cjm.2014.0002.

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Weingarten, Susan. "Scheherazade's feast: foods of the medieval Arab world. More than 120 recipes adapted for the modern kitchen." Mediterranean Historical Review 30, no. 1 (January 2, 2015): 56–62. http://dx.doi.org/10.1080/09518967.2015.1044831.

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Bosch, Guido, Esther A. Hagen-Plantinga, and Wouter H. Hendriks. "Dietary nutrient profiles of wild wolves: insights for optimal dog nutrition?" British Journal of Nutrition 113, S1 (November 21, 2014): S40—S54. http://dx.doi.org/10.1017/s0007114514002311.

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Domestic dogs diverged from grey wolves between 13 000 and 17 000 years ago when food waste from human settlements provided a new niche. Compared to the carnivorous cat, modern-day dogs differ in several digestive and metabolic traits that appear to be more associated with omnivorous such as man, pigs and rats. This has led to the classification of dogs as omnivores, but the origin of these ‘omnivorous’ traits has, hitherto, been left unexplained. We discuss the foraging ecology of wild wolves and calculate the nutrient profiles of fifty diets reported in the literature. Data on the feeding ecology of wolves indicate that wolves are true carnivores consuming a negligible amount of vegetal matter. Wolves can experience prolonged times of famine during low prey availability while, after a successful hunt, the intake of foods and nutrients can be excessive. As a result of a ‘feast and famine’ lifestyle, wolves need to cope with a highly variable nutrient intake requiring an adaptable metabolism, which is still functional in our modern-day dogs. The nutritive characteristics of commercial foods differ in several aspects from the dog's closest free-living ancestor in terms of dietary nutrient profile and this may pose physiological and metabolic challenges. The present study provides new insights into dog nutrition and contributes to the ongoing optimisation of foods for pet dogs.

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Nilawaty, Azzah. "SENJAKALA TRADISI KENDURIAN DI DESA GRAJEGAN: PERSPEKTIF FENOMENOLOGI AGAMA." Academic Journal of Islamic Principles and Phylosophy 1, no. 2 (October 24, 2020): 131–44. http://dx.doi.org/10.22515/ajipp.v1i2.2744.

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The study discusses the shift in the Grajegan community in interpreting the kendurianor kondhangan. Nowadays, fewer Grajegan people practice the kenduriantradition compared to decades ago. This paper explainsthe causative factors in the perspective of religious phenomenology. This is a field research which uses participatory observation and interviewto collect the data. The data is analysed using the symbolic interpretationmethod. This research revealsthat there are three factors that cause the decrease of the tradition of kendurian in Grajegan. First, the emerge of some religious groups which prohibit the kenduriantradition. Second, the reluctance of some families to perform the kendurian tradition.. Third, the dependence of the family to the figure of mother. A mother has an important role in the preparation of the feast. If this figure does not exist, the kendurianwhich requires the preparation of certain special foods will not occur.

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Farry, Steven. "‘The porcupine was a feast’: The Tastes of Luxury and Necessity in Ruby Langford Ginibi’s Storytelling." Journal of Working-Class Studies 4, no. 1 (June 1, 2019): 37–50. http://dx.doi.org/10.13001/jwcs.v4i1.6187.

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This paper brings Bourdieu’s concepts of the tastes of luxury and necessity into dialogue with the alimentary habitus that Bundjalung woman Ruby Langford Ginibi records in her lifewriting. The paper argues that Langford Ginibi’s alimentary disposition has much in common with the taste of necessity that Bourdieu attributes to the French working class. The analysis identifies two further characteristics of her relationship to food that Bourdieu does not describe: an emphasis on recounting the adverse material circumstances in which meals are procured and prepared, and a practise of indiscriminate eating in which foods are deemed uniformly and reliably desirable. The paper finds that, despite some public censure, Langford Ginibi maintains much of her habitus as she accrues social, cultural, and economic capital. It concludes that maintaining and valorising the taste of necessity and its associated habitus may be read as a positive strategy that seeks to restructure the colonial field from below.

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Faritov, Vyacheslav T. "Asceticism and Foolishness of Christ in Friedrich Nietzsche's Philosophy." Vestnik Tomskogo gosudarstvennogo universiteta, no. 466 (2021): 64–70. http://dx.doi.org/10.17223/15617793/466/7.

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The article considers the phenomena of asceticism and foolishness for Christ in the philosophy of Friedrich Nietzsche. The author substantiates the thesis that asceticism and foolishness for Christ are subjects of Nietzsche's philosophical reflections. The author also shows that the figures of the ascetic and the holy fool also act as “conceptual characters” of Nietzsche's philosophizing. The author suggests that Nietzsche himself felt a tendency towards self-identification with these characters and therefore tried to “dis-identify”, which he did not always succeed in. The article concludes that Nietzsche's position in relation to asceticism is ambiguous and internally contradictory. The philosopher exposed and criticized ascetic ideals, but this criticism is also directed at himself. Nietzsche himself, his character and way of thinking reveal a significant degree of kinship with ascetic views. Therefore, Nietzsche's criticism of asceticism is in many ways an attempt to overcome the ascetic in himself. For this task, Nietzsche appeals not only to the figures of an atheist and a pagan, but also to the image of a jester, a holy fool. The author substantiates the idea that one of the main distinguishing features of the holy fool's lifestyle is that he does not seem to be what he really is. A real fool, a real insane person is not a holy fool. The holy fool undertakes the feat of appearing to be a fool or insane, while he himself is not. In this way, the holy fool renounces the world and himself in the world, the state when his behavior corresponded to the norms and criteria of this world. Thus, a view of the world from a reverse perspective is achieved. Something close to this mode of thought and behavior is found in Nietzsche's philosophy. His philosophizing is deeply personal, but, at the same time, he constantly does not show the reader who he really is. Nietzsche's style is a constant play with masks and disguises. As a result of the study, the author concludes that Nietzsche's position in the history of European philosophy can be characterized as foolishness for Christ. His doctrine is formed during the crisis of European metaphysics and is the self-awareness of this crisis. Belief in reason, in the ability to comprehend God in terms of reason, characteristic of Western philosophy, is denied. This conviction in the omnipotence of reason was criticized already in Kantian philosophy, but criticized by means of reason itself. This was the peculiar “cunning of reason”, which, having preserved itself as a tool of criticism, subsequently triumphed in Hegel's philosophy. The claim of reason to absolute significance cannot be refuted by means of reason itself. Nietzsche understood this. He realized that breaking the impasse in which Western metaphysics found itself thanks to the deification of reason requires a completely different path.

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Ihsan, Aqeel. "“I’m Goan Because I Eat Goan Food”: A Critical Look at the History of Goan Canadians." Graduate History Review 10, no. 1 (September 20, 2021): 41–74. http://dx.doi.org/10.18357/ghr101202120028.

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The conceptualization of identity around food is not new to Canadian historiography. Many contemporary historians have, by analyzing culinary narratives such as cookbooks and oral interviews, illustrated how food acts as an intellectual and emotional anchor for immigrant subjects and becomes a source of identity for them in their new country. This study, which examines menus from various Goan Canadian cultural events, finds that Goan Canadians have a complex relationship with traditional foods, and that food was not as important a boundary marker for their identity as the scholarship might suggest. Instead, Goans in Canada developed their own distinct sense of identity based on community, celebrations of holidays, village feasts, and other social events.

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Eisenberg, David M., and Anthony Imamura, BEnvD. "Teaching Kitchens in the Learning and Work Environments: The Future Is Now." Global Advances in Health and Medicine 9 (January 2020): 216495612096244. http://dx.doi.org/10.1177/2164956120962442.

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The learning and working environments of today’s hospitals and health systems are designed to predict, diagnose, treat, and manage disease. However, the food environments in these settings are often extraordinarily unappealing, unhealthy, and can adversely impact the well-being of health professionals. What if future health-care sites were designed as showrooms of the most appealing and nutritious foods? What if future cafeterias included ventilated “Teaching Kitchens” as extensions to the everyday “grab and go” check-out lines? What if health-care providers, trainees, staff, and community members had access to foods that were healthy, delicious, affordable, sustainable, and easy to prepare? Most importantly, what if health professionals learned to make these healthy, delicious recipes as part of their required training? “See one, do one, teach one” could become, “See one, taste one, make one, teach one”. Teaching Kitchens could serve as both learning laboratories and clinical research centers, whereby teaching kitchen curricula could be tested, through sponsored research, for their impact on behaviors, clinical outcomes, and costs. What if spaces adjacent to Teaching Kitchens were designated “Mindful Eating Spaces,” where self-selected patrons could enjoy a “Culinary Feast alongside a Technological Fast” in an effort to carve out a brief oasis of mindful, resilience-building reflection during any given day? This article describes the rationale for and necessary components of such a futurist “Teaching Kitchen” within future working and learning environments. Importantly, if and when Teaching Kitchens are built within health-care settings, they may serve as catalysts of personal and societal health enhancement for all.

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Borom, Samaya. "Scheherazade’s Feasts: Foods of the Medieval Arab World by Habeeb Salloum, Muna Salloum, and Leila Salloum Elias." Parergon 31, no. 2 (2014): 232–33. http://dx.doi.org/10.1353/pgn.2014.0088.

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Strauss, Debra M. "Feast or Famine: The Impact of the WTO Decision Favoring the U.S. Biotechnology Industry in the EU Ban of Genetically Modified Foods." American Business Law Journal 45, no. 4 (December 2008): 775–826. http://dx.doi.org/10.1111/j.1744-1714.2008.00069.x.

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WALSH, MARTIN W. "Martin and Luther: The Reformer and his Name-Saint." Michigan Academician 47, no. 1 (January 1, 2020): 1–12. http://dx.doi.org/10.7245/0026-2005-47.1.1.

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ABSTRACT Although born on the Vigil of the Feast of Saint Martin of Tours and given that saint's name at baptism, Luther had very little truck with his name-saint, whether during his early career as monk and theologian or in his years as the vanguard of the Reformation. Indeed, it would seem he honored Saint George more than Saint Martin. The power of Martin's name and of the iconic image of his sharing his mantle with a beggar, however, would not be ignored by Luther's followers or by his opponents. This paper examines the intersection of the image of Saint Martin with the career of the great Reformer focusing on such events as the Leipzig Debate of 1519 and examples from the polemical literature, such as Thomas Murner's The Great Lutheran Fool. Moreover, in the development of anecdotal “Luther lore” after his death we find a general rapprochement of Luther commemorations with the traditional German celebration of a carnivalesque Martinmas. If Luther largely ignored his name-saint, present day Lutheranism embraces the Bishop of Tours, as evidenced by its numerous church dedications and images of Saint Martin's Charity.

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MAHFOUZ, SAFI MAHMOUD. "Carnivalesque Homoeroticism in Medieval Decadent Cairo: Ibn Dāniyāl'sThe Love-Stricken One and the Lost One Who Inspires Passion." Theatre Research International 40, no. 2 (June 2, 2015): 186–200. http://dx.doi.org/10.1017/s030788331500005x.

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This study explores the theme of carnivalesque homoeroticism in medieval decadent Cairo as portrayed by oculist andlittérateurIbn Dāniyāl in his third shadow playThe Love-Stricken One and the Lost One Who Inspires Passion. The playwright's satirical response to Sultan Baybars's campaign against vice in Egypt in the thirteenth century falls within the irreverent burlesque tradition. The article analyses the playwright's carnivalesque and satirical shadow play in light of Bakhtin's theory of carnival. He related the carnivalesque – a burlesque dramatic genre aiming to secretively challenge and sabotage the social and political hierarchy of an autocratic regime through satirical obscenity and rhetoric – to the medieval carnivals and feasts of fools throughout Europe. Bawdy burlesque comedies were intended to provoke hilarious laughter by mockingly satirizing the despotic government's absurd subjugation of its citizens. The study shows how carnivalesque dialogic, long thought to be limited to medieval literature in Europe, found fertile soil in medieval Cairo. Ibn Dāniyāl's trilogyṬayf al-Khayāl, which consists ofThe Shadow Spirit,The Amazing Preacher and the Stranger, andThe Love-Stricken One and the Lost One Who Inspires Passion, can unquestionably be studied in the context of Bakhtin's plebeian popular culture of laughter and the carnivalesque tradition.

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Zhilina, Natalia P., and Tatiana Zylina-Els. "Foolishness-for-Christ as a Feat of True Sanctity in the Works of Russian Writers of 19th Century." Проблемы исторической поэтики 18, no. 3 (July 2020): 61–81. http://dx.doi.org/10.15393/j9.art.2020.8222.

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The article studies the phenomenon of “foolishness-for-Christ” depicted in the works of Russian writers of the 19 century, e. g. A. Pushkin’s Boris Godunov, O. Somov’s A Fool-for-Christ, A. Ostrovsky’s Kozma Zakharyich Minin, Sukhoruk, L. Tolstoy’s Childhood. The novelty of the research is presented primarily in the use of an axiological method for analysis of works of fiction as well as in interpretation of characters in terms of theology which proves that a “God’s fool” is shown as a person of an inverse perspective. The characters cannot be considered as part of the joking culture and the game, their life is never divided into night and day time, inner or outerdomains. They exist in the realm of “foolishness-in-Christ” that proves that while living in this world they belong to a different one and obey another law. In the studied literary works all the “holy fool” characters are marked by deep spiritual involvement and apparent conciliarism. They treat people with childlike sincerity and unselfishness personifying, thus, the Christian ideal of the writers. In these literary works “foolishness-for-Christ” displaying traits of national mentality is presented as the avatar of Christian faith manifested in a complete denial of worldly life and values, the first of which is “the wisdom of the world” (1 Kor. 3:18—19).

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Smith, M. A. L., D. Seigler, and F. E. Kandil. "357 Nutraceutical Roles of Polyphenolic Compounds from Berry Fruits." HortScience 35, no. 3 (June 2000): 453F—454. http://dx.doi.org/10.21273/hortsci.35.3.453f.

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Polyphenolic compounds (particularly anthocyanins, proanthocyanidins, and other flavonoids) from some fruits and vegetables have significant and diverse impacts on human health preservation. While it's well recognized that some of the polyphenolics in foods we consume have a protective and proactive role against disease, very little has been known about how they accomplish this feat. A range of bioassays (in vitro and in laboratory animals) were adapted to examine compounds extracted from berry fruits, and separated into distinct fractions by vacuum chromatography. The proanthocyanidin class of compounds, as well as mixtures of proanthocyanidins and other flavonoids, were significantly bioactive against both the promotion and initiation stages of chemically-induced carcinogenesis. Potent antioxidant activity was not confined to particular fractions, but was present in several classes of compounds. Identification and characterization of the bioflavonoids is complicated both by apparent interactions between related compounds that occur together within horticultural fruits, and interferences from some substances (pectins and complex sugars) that depress observed response in bioactivity assays.

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Ackerman, Susan. "WHAT IF JUDGES HAD BEEN WRITTEN BY A PHILISTINE?" Biblical Interpretation 8, no. 1-2 (2000): 33–41. http://dx.doi.org/10.1163/156851500750119042.

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AbstractJudges 13-16, the saga of Samson, is a text that, in popular imagination, is typically described as depicting the exploits of the heroic Samson against the Philistine barbarians. But, in fact, as commentators have often pointed out, Samson, although endowed with superhuman strength in this tale, is otherwise something of a fool and a boor: posing an unfair riddle at his wedding feast, engaging again and again in acts of violent destruction, and revealing the secret of his uncut hair to Delilah even though she has made clear that she intends to summon the Philistines to seize him after rendering him powerless. Yet however stupid Samson and however forthright Delilah are depicted as being in their interactions together, popular imagination again has almost always remembered Delilah as the evil seductress who leads the helpless Samson astray. Philistine interpreters, though, might well have remembered Delilah as an equivalent of the Israelite hero Jael: as a woman who, in terms of ethnicity, seems to stand outside of the dispute in which she plays a role; as a woman who is not necessarily a part of the household of a father or husband; and as a women depicted in terms of erotic imagery that is primarily maternal in nature. From a Philistine point of view, that is, Delilah might well bear the epithet Israelite tradition awards to Jael in Judg. 5:24: "most blessed of women."

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Hossfeld, Leslie, E. Brooke Kelly, Erin O’Donnell, and Julia Waity. "Food Sovereignty, Food Access, and the Local Food Movement in Southeastern North Carolina." Humanity & Society 41, no. 4 (October 19, 2017): 446–60. http://dx.doi.org/10.1177/0160597617733619.

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Food sovereignty is about the right to healthy food and the right to have control over one’s food. This article examines opportunities and challenges in the efforts of Feast Down East (FDE), a local food systems movement in Southeastern North Carolina, to develop a food sovereignty program linking limited resource consumers and growers in an effort to provide access to healthy, affordable, and culturally appropriate foods in a low-income community. Several FDE initiatives attempt to address common problems in limited resource communities, such as food insecurity, food access, and knowledge about healthy food preparation. “Fresh markets,” which are run by low-income consumers and sell affordable produce, link limited resource farmers to urban, low-income public housing neighborhoods. Nutrition and cooking classes are offered at the market sites, and recipes are distributed at the point of sale. FDE’s Food Sovereignty Program also partners with other organizations, such as Food Corps to raise awareness about healthy eating in schools, and two local nonprofits to provide fresh produce boxes to low-income residents. Surveys of 16 program participants conducted by extension leaders indicate increases in food security, healthy eating habits, and physical activity among participants. Semistructured interviews with four community resident leaders illuminate some of the barriers of neighborhood effects and other challenges in cultivating food sovereignty, such as living conditions, politics of place, and broader inequalities. Additional initiatives that address food sovereignty in limited resource communities are needed as a means of expanding access and gaining additional knowledge about challenges in doing so.

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Yerkes, Richard W. "Bone Chemistry, Body Parts, and Growth Marks: Evaluating Ohio Hopewell and Cahokia Mississippian Seasonality, Subsistence, Ritual, and Feasting." American Antiquity 70, no. 2 (April 2005): 241–65. http://dx.doi.org/10.2307/40035703.

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Human stable isotope values and deer utility indices have been used to reconstruct Hopewell and Mississippian diets and subsistence practices, but seasonality studies are also needed to resolve debates about feasting and elite provisioning. Dispersed Hopewell tribes foraged for food and harvested native cultigens. Seasonal feasts at earthworks helped integrate the dispersed populations. Mississippian subsistence cycles are reflected in the seasonal abundance of deposited floral and faunal remains. Pits filled in spring/summer have many fish, but few deer bones. Deer remains are abundant, but fish are rare, in pits filled during the fall/winter. Finding few deer remains in some pits at Cahokia may not mean that deer were scarce but may mean that few deer were hunted during the seasons when those trash pits were filled. Stable isotope values in human burials, analyses of floral and faunal remains from pits and middens filled throughout the year, and diachronic studies of deer size and herd stability indicate that the Cahokia elite consumed a variety of foods including substantial amounts of fish and venison. Patterns in deer element distributions in “elite“” and “non-elite” contexts suggest that venison may have been part of the tribute that was presented to high-status Cahokians.

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Mentzer, Raymond A. "Fasting, Piety, and Political Anxiety among French Reformed Protestants." Church History 76, no. 2 (June 2007): 330–62. http://dx.doi.org/10.1017/s0009640700101945.

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Fasting has an ancient and revered place in the many religious traditions that human communities have fostered throughout history and across the globe. In India, to take a modern example, Hindu women commonly carry out ritual fasts or vrats. Fasting, particularly in its collective forms, is also frequent and widespread among western groups that scholars have sometimes described as Abrahamic religions. Muslims annually observe Ramadan, a month of fasting, prayer, and celebration. Jews customarily fast, taking no food or drink from sunup to sundown, several days each year and, most notably, on Yom Kippur, the Day of Atonement. For medieval Christians, preparation for the holy feasts of Christmas and Easter meant substantial periods of religious preparation, the well-known Advent and Lenten periods complete with fasting and abstinence from certain foods. In contemporary Christian circles, fasting may be less widely practiced, yet it retains an important place among Roman Catholics and members of the Church of Jesus Christ of the Latter-day Saints, to cite but two better-known cases. In short, the utilization of food for purposes of religious devotion and piety, whether through fasting or feasting, has been a long-standing custom within and without western religious culture.

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Andansari, Dita, and Hayde Starizky Dirgatama Girsang. "PENGEMBANGAN DESAIN SARANA MEMASAK MAKANAN RINGAN PORTABEL." Jurnal Kreatif : Desain Produk Industri dan Arsitektur 3, no. 2 (October 10, 2020): 9. http://dx.doi.org/10.46964/jkdpia.v3i2.88.

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Piknik adalah salah satu bentuk refresing yang murah meriah yang bisa dikerjakan bersamasama keluarga atau bersama teman-teman untuk berlibur maupun bersantai. Kita bisa beristirahat sejenak dari sibuknya rutinitas sehari-hari yang menjenuhkan otak. Kegiatan piknik identik dengan acara makan-makan atau sekedar ngemil sambil mengobrol dengan keluarga atau teman-teman yang lain. Makanan yang sering dipilih seperti kentang goreng, nugget, popcorn untuk sekedar ngemil. Biasanya lebih mudah untuk membeli namun kita tidak mengetahui kebersihan makanan yang kita beli ataupun apa saja zat yang terkandung di makanan tersebut selain itu ketika makanan tersebut habis namun kegiatan masih berlangsung, terkadang malas untuk membelinya lagi. Berdasarkan fakta diatas maka diperlukan sebuah rancangan Sarana Memasak Makanan Ringan yang bersifat ringkas yang bisa memenuhi kebutuhan memasak saat bertamasya. Diharapkan desain sarana memasak ini dapat menjadi solusi akan kebutuhan memasak pada saat berlibur dan bertamasya Picnic is one refresing a cheap form that can be shared and loved ones or with friends for a vacation and relax. We can take a break from the busy daily routine that saturate the brain. Picnic activities synonymous with the feast or just snacking and chatting with family or friends to another. Food was often chosen as fries, nuggets, popcorn for a snack. Usually it is easier to buy, but we do not know the cleanliness of the food we buy or what the substances contained in these foods than that when the food runs out, but activity is still ongoing, sometimes lazy to buy it again. , Based on the above it would require a draft Means of Cooking Light that is compact that can meet the needs of cooking time sightseeing. This cooking tool design is expected to be a solution would need to cook in while on vacationand sightseeing

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Singh, Swati, Sudhir Naib, and Kartikeya Singh. "Wow Momo Foods Pvt. Ltd.: in search of new growth drivers." Emerald Emerging Markets Case Studies 10, no. 4 (November 23, 2020): 1–25. http://dx.doi.org/10.1108/eemcs-02-2020-0034.

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Learning outcomes The case presents an ideal platform for discussing the branding strategy, brand elements and the factors that contributed to success of an entrepreneurial venture in the quick-service restaurant (QSR) segment. Further, it enables students to discuss changes that are necessitated as the firm looks for new growth avenues. After working through the case and assignment questions, students will be able to analyze the entrepreneurial journey of a startup in red ocean markets by assessing the factors that contributed to its success; comprehend the importance of branding strategy for small business – choosing/designing of brand elements and selecting the positioning strategy; and assess changes needed in the branding strategy over time and devise strategies for the continued success of the firm. Case overview/synopsis Kolkata-based QSR chain Wow! Momo was bootstrapped with a meager INR 30,000 in 2008 by two school friends Sagar Daryani and Binod Kumar. It went on to become India’s Wow! Momo very first QSR specializing in momos. By the year 2019, Wow! Momo was dishing out India’s favourite street food, “momos” from 300 outlets across 15 cities. It also claimed to have captured 90% market share in the organized momo business. The startup grew at a CAGR of over 50% between 2015 and 2019 and reported INR 1.19bn revenue in financial year 2019 with an EBITDA of 9.3%. Wow Momo Foods Pvt. Ltd (WMF), the parent company of Wow! Momo, had tasted stupendous success within a short period and set an ambitious goal of achieving revenue of INR 10bn by 2023–2024. Wow! Momo had achieved top of mind recall among the target customers and was also vying for the same share of wallet as formidable international giants such as McDonald’s, Domino’s, Burger King and KFC. However, compared to these large players, Wow! Momo offered a limited menu and a smaller average ticket size. At the same time, Wow! Momo’s market share was also threatened by a host of branded momo players that offered a similar menu and pricing. Both these factors did not argue well for WMF’s mammoth growth objective. Achieving revenue of INR 1.19bn in a matter of just 10 years was no small feat, but reaching targeted INR 10bn in half that time needed a different game plan altogether. The founders clearly needed to rethink their strategies for the next phase of growth. What would be the next growth driver for the company? Should it look for greener pastures outside India? Was it time to diversify the menu and think beyond momos? If so, then should new items be added to existing menu or a new brand be launched altogether? The case maps the journey of two entrepreneurs as they went on to set up a successful QSR chain. It examines their trials and tribulations as well as successful implementation of marketing strategy. It also looks at the dilemmas faced by a startup as it searches for new avenues for growth. Complexity academic level Graduate and postgraduate courses in Management. Supplementary materials Teaching Notes are available for educators only. Subject code CSS 8: Marketing.

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Melissa Smith. "Personifications of Plague in Three Tudor Interludes: Triall of Treasure, The longer thou liuest, the more foole thou art, and Inough is as good as a feast." Literature and Medicine 26, no. 2 (2008): 364–85. http://dx.doi.org/10.1353/lm.0.0009.

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Journal articles on the topic 'Feast of Fools'

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