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Journal articles on the topic 'Festive'

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1

Finch, Hilary, and Richard Adams. "Festive." Musical Times 128, no. 1729 (1987): 143. http://dx.doi.org/10.2307/964501.

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2

Costa, Xavier. "Festive Traditions in Modernity: The Public Sphere of the Festival of the ‘Fallas’ in Valencia (Spain)." Sociological Review 50, no. 4 (2002): 482–504. http://dx.doi.org/10.1111/1467-954x.00395.

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Festive sociability is central for the transmission of tradition and is fundamental field of interaction between the festive tradition and modernity. This sociability has a reflexivity and a public sphere of its own. The dominant modernist opposition between tradition and modernity is questioned with the help of a recent study of the Fire Festival of the ‘Fallas’(Valencia. Spain).
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3

Costa, Xavier. "Festive Traditions in Modernity: The Public Sphere of the Festival of the ‘Fallas’ in Valencia (Spain)." Sociological Review 50, no. 4 (2002): 482–504. http://dx.doi.org/10.1177/003802610205000402.

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Festive sociability is central for the transmission of tradition and is a fundamental field of interaction between the festive tradition and modernity. This sociability has a reflexivity and a public sphere of its own. The dominant modernist opposition between tradition and modernity is questioned with the help of a recent study of the Fire Festival of the ‘Fallas’ (Valencia, Spain).
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4

Bates, Jane. "Festive flu." Nursing Standard 23, no. 19 (2009): 25. http://dx.doi.org/10.7748/ns.23.19.25.s29.

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Dawood, Mary, and Lara Ritchie. "Festive breaks." Emergency Nurse 15, no. 10 (2008): 8–10. http://dx.doi.org/10.7748/en.15.10.8.s16.

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6

Hart, Karen. "Festive greetings!" Practical Pre-School 2017, Sup203 (2017): 5–6. http://dx.doi.org/10.12968/prps.2017.sup203.5.

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7

Camp, Dane, Chris Chiaverina, and Tom Senior. "Festive fractals." Physics Teacher 37, no. 9 (1999): 532. http://dx.doi.org/10.1119/1.880395.

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8

Jacques and Dominic St Clair. "Festive fieldwork." New Scientist 213, no. 2848 (2012): 29. http://dx.doi.org/10.1016/s0262-4079(12)60172-9.

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9

Croft, Sue. "Festive rhymes." Practical Pre-School 2012, no. 143 (2012): xv—xvi. http://dx.doi.org/10.12968/prps.2012.1.143.xv.

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10

Llewellin, Mary. "Feeling festive." Nursery World 2015, no. 24 (2015): 16–17. http://dx.doi.org/10.12968/nuwa.2015.24.16.

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11

Ainsworth, Steve. "Festive prescribing." Nurse Prescribing 9, no. 1 (2011): 9. http://dx.doi.org/10.12968/npre.2011.9.1.9.

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12

Pretorius, Isak Stephanus. "Festive foods." FEMS Microbiology Letters 360, no. 2 (2014): 85–86. http://dx.doi.org/10.1111/1574-6968.12632.

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13

Sualman, Ismail, Nuurrianti Jalli, Razween Md Rashidi, and Yuliandre Darwis. "An Analysis of Cultural Elements in Selected Festive Advertisements." Jurnal Komunikasi: Malaysian Journal of Communication 37, no. 1 (2021): 434–48. http://dx.doi.org/10.17576/jkmjc-2021-3701-25.

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Cultural knowledge and understanding are fundamental in a multiracial society like Malaysia. One of the ways to foster a good relationship between people of different cultural backgrounds can be achieved through the use of media. One of the means of such a message that could be disseminated to the public is through festive advertisements. Previous studies have shown that the portrayal of culture in ads is a pivotal element that should be considered by all advertisers in producing festive advertisements. This study aims to explore whether the content of festive advertisements in Malaysia portra
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14

Sualman, Ismail, Nuurrianti Jalli, Razween Md Rashidi, and Yuliandre Darwis. "An Analysis of Cultural Elements in Selected Festive Advertisements." Jurnal Komunikasi: Malaysian Journal of Communication 37, no. 1 (2021): 334–47. http://dx.doi.org/10.17576/jkmjc-2021-3701-19.

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Cultural knowledge and understanding are fundamental in a multiracial society like Malaysia. One of the ways to foster a good relationship between people of different cultural backgrounds can be achieved through the use of media. One of the means of such a message that could be disseminated to the public is through festive advertisements. Previous studies have shown that the portrayal of culture in ads is a pivotal element that should be considered by all advertisers in producing festive advertisements. This study aims to explore whether the content of festive advertisements in Malaysia portra
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15

Felton, Richard. "Festive in Detroit?" Metal Powder Report 60, no. 12 (2005): 3. http://dx.doi.org/10.1016/s0026-0657(05)70530-0.

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16

Arata, Luis O. "Modeling Festive Space." Environment, Space, Place 3, no. 2 (2011): 82–96. http://dx.doi.org/10.7761/esp.3.2.82.

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17

Lee, John A. "A festive musing." Lancet Oncology 3, no. 12 (2002): 768. http://dx.doi.org/10.1016/s1470-2045(02)00936-1.

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18

Smith, Graeme D. "Functional festive time?" Gastrointestinal Nursing 10, no. 10 (2012): 5. http://dx.doi.org/10.12968/gasn.2012.10.10.5.

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19

Vreeman, R. C., and A. E. Carroll. "Festive medical myths." BMJ 337, dec17 2 (2008): a2769. http://dx.doi.org/10.1136/bmj.a2769.

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20

Llewellin, Mary. "Favourite Festive Food." Nursery World 2016, no. 23 (2016): 16–17. http://dx.doi.org/10.12968/nuwa.2016.23.16.

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21

House, Lisa, and Ken Hood. "Bainbridge Festive Foods." Review of Agricultural Economics 22, no. 2 (2000): 607–13. http://dx.doi.org/10.1111/1058-7195.00041.

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22

Hammond, Paula, and Stephen Lillie. "Baking festive Florentines!" Child Care 8, no. 12 (2011): 14–15. http://dx.doi.org/10.12968/chca.2011.8.12.14.

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23

Spencer, Elaine Glovka. "Adapting Festive Practices." Journal of Urban History 29, no. 6 (2003): 637–56. http://dx.doi.org/10.1177/0096144203254190.

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24

Vuckovic, Borislava. "A festive dinner." Kultura, no. 146 (2015): 182–99. http://dx.doi.org/10.5937/kultura1546182v.

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25

Md. Sharif, Mohd Shazali, Ahmad Esa Abdul Rahman, Mohd Salehuddin Mohd Zahari, and Khairunnisa Mohamad Abdullah. "Malay Traditional Food Knowledge Transfer." Asian Journal of Quality of Life 3, no. 10 (2018): 79. http://dx.doi.org/10.21834/ajqol.v3i10.103.

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This study offers insight into Malay festive cookery and its importance in the transmission of traditional food knowledge among the younger generation. Respondents were observed in four separate ethnographic investigations involving four Malay families. The results indicate that festive cookery plays a significant role for the younger generation to acquire knowledge about traditional food. Thus, it is vital to conserve the practice of preparing the meal for festive occasions to ensure the continuation of traditional culinary culture, customs, and traditions.Keywords: Festive cookery; Malay eth
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26

Khusnutdinova, Ksenia Yu, Tatyana A. Titova, and Elena V. Frolova. "Festive Culture of Kryashens." Journal of History Culture and Art Research 6, no. 5 (2017): 81. http://dx.doi.org/10.7596/taksad.v6i5.1272.

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<p>Traditional festive ritual culture occupies an important position in the life of the Kryashens. The article is based on our own field research conducted in 2014. The purpose of the article is to study traditional holidays and their significance for the Kryashens. The article showed popular traditional Kryashen holidays, their innovations and origins, which go deep into history and are closely intertwined with the culture of neighboring peoples. The methodological base of the study assumes the consideration and the analysis of the traditional festive culture of the Kryashens. The work
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27

Nizard, Sophie. "Cacher, festive et végétarienne." Anthropology of the Middle East 15, no. 2 (2020): 104–18. http://dx.doi.org/10.3167/ame.2020.150209.

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Abstract: While meat food is valued socially and symbolically as a part of traditional Jewish culinary culture, vegetarianism and veganism among Jews increased quite spectacularly over the past decade, especially in the USA and in Israel. According to rabbis and to interviewees themselves this new way of eating rooted in the Hebrew Bible and in the rabbinic literature. Indeed causing any cruelty or suffering to animals is prohibited according to these sacred sources; this is an absolute principle. Such changes are having effects on the increment of the Cacher, products that are certified “gree
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28

White, I. R., and M. McKee. "Festive cheer for all?" BMJ 315, no. 7123 (1997): 1638–39. http://dx.doi.org/10.1136/bmj.315.7123.1638.

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29

Hadis, Mohammed A., William M. Palin, D. Giles Perryer, and FJ Trevor Burke. "Advice for festive drinkers." Dental Update 44, no. 11 (2017): 1076–82. http://dx.doi.org/10.12968/denu.2017.44.11.1076.

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30

McGee, Harold. "Chemistry: A festive ferment." Nature 504, no. 7480 (2013): 372–74. http://dx.doi.org/10.1038/504372a.

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31

Harris, Max. "Saint Sebastian and the Blue-Eyed Blacks Corpus Christi in Cusco, Peru." TDR/The Drama Review 47, no. 1 (2003): 149–75. http://dx.doi.org/10.1162/105420403321250062.

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The early summer festival of Corpus Christi has been for many centuries the occasion for vibrant street theatre throughout the Roman Catholic world. The pageantry thrives in Cusco, Peru, where the week of Corpus Christi festivities runs concurrently with the massive civic parades that precede the reconstructed Inca solstice festival of Inti Raymi. This miscegenation of festive traditions befits the celebration's multiple ethnic referents, invoking the heritages of Spain, the Incas, the rural Indians of the Amazon and the Andes, and urban mestizos.
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32

Visser, Gustav. "Let’s be festive: Exploratory notes on festival tourism in South Africa." Urban Forum 16, no. 2-3 (2005): 155–75. http://dx.doi.org/10.1007/s12132-005-1003-y.

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33

van den Berg, J. H. "Concerning the Festive and the Mundane." Journal of Phenomenological Psychology 28, no. 2 (1997): 196–234. http://dx.doi.org/10.1163/156916297x00095.

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AbstractThe festive and the quotidian offer two fundamentally different perspectives on the human world. The quotidian attitude opens to us a workaday world structured by mental and physical barriers which require to be leveled or removed. The festive attitude gives access to a world of the threshold in which we play the role of host and guest and in which it is possible for things and living beings to make their personal appearance. Modernity can be understood as an era in which a quotidian, work-oriented attitude was made to dominate and reconfigure all areas of human existence and in which
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34

Chen, Fangfang, Michael Naylor, Yanning Li, Shanshan Dai, and Peng Ju. "Festival or Sport? Chinese Motivations to a Modern Urban Hiking Event." SAGE Open 11, no. 1 (2021): 215824402098615. http://dx.doi.org/10.1177/2158244020986155.

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Festive sport events provide an opportunity for people to engage in leisure in an atmosphere of celebration. It has become increasingly popular in China. Although motivations have been explored thoroughly in the context of participant and recreational sport, events, and festivals, no research has yet focused on the overlap among these domains. To address the gap, this study is an investigation of what motivates people to participate in festive sport events as an emerging subcategory of more traditional events and festivals. After the development of a new motives scale, a questionnaire was admi
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35

Wellei, MalcolmP I., Robert Tobiansky, and Doris Hollander. "DESTITUTION AT THE FESTIVE SEASON." Lancet 333, no. 8631 (1989): 220. http://dx.doi.org/10.1016/s0140-6736(89)91237-3.

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36

Braddick, MichaelR, and Mike Tomson. "DESTITUTION AT THE FESTIVE SEASON." Lancet 333, no. 8633 (1989): 330. http://dx.doi.org/10.1016/s0140-6736(89)91340-8.

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37

Larkin, Marilynn. "Festive drinking's slippery slope beckons." Lancet 352, no. 9145 (1998): 1994. http://dx.doi.org/10.1016/s0140-6736(05)61345-1.

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38

Jassal, Smita Tewari. "Taking liberties in festive song." Contributions to Indian Sociology 41, no. 1 (2007): 5–40. http://dx.doi.org/10.1177/006996670704100102.

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39

Geoffrion, Karine. "Ghanaian youth and festive transvestism." Culture, Health & Sexuality 15, sup1 (2013): 48–61. http://dx.doi.org/10.1080/13691058.2012.742928.

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40

Zagarri, Rosemarie. "Festive Nationalism and Antiparty Partyism." Reviews in American History 26, no. 3 (1998): 504–9. http://dx.doi.org/10.1353/rah.1998.0065.

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41

Sykes, Peter. "All in the festive spirit." Nursing Standard 28, no. 16 (2013): 28–29. http://dx.doi.org/10.7748/ns2013.12.28.16.28.s30.

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42

Dalisson, Rémi. "La propagande festive de Vichy." Guerres mondiales et conflits contemporains 207, no. 3 (2002): 5. http://dx.doi.org/10.3917/gmcc.207.0005.

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43

Ashurst, Adrian. "Preparing for the festive season." Nursing and Residential Care 1, no. 9 (1999): 494–95. http://dx.doi.org/10.12968/nrec.1999.1.9.7806.

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44

Reijnders, Stijn. "Media rituals and festive culture." International Journal of Cultural Studies 10, no. 2 (2007): 225–42. http://dx.doi.org/10.1177/1367877907076791.

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45

Van Oort, Jessica. "A Tale of Festive Dance." Dance Chronicle 31, no. 1 (2008): 124–28. http://dx.doi.org/10.1080/01472520701860748.

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46

Francis-Pester, Dawn. "Spreading cheer with festive wreaths." Child Care 15, no. 12 (2018): 11–12. http://dx.doi.org/10.12968/chca.2018.15.12.11.

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47

Harris, M. "This festive waste [waste management]." Engineering & Technology 6, no. 12 (2011): 30–33. http://dx.doi.org/10.1049/et.2011.1203.

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48

Johnston, Alexandra F. "English Puritanism and Festive Custom." Renaissance and Reformation 27, no. 4 (2009): 289–97. http://dx.doi.org/10.33137/rr.v27i4.11813.

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49

Shkalina, Galina E. "Mari holiday of Peledysh Payrem: crossroads of spiritual traditions." Finno-Ugric World 12, no. 4 (2020): 457–67. http://dx.doi.org/10.15507/2076-2577.012.2020.04.457-467.

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Introduction. There is a special holiday in the traditional festive culture of the Mari people. It appeared in 1920 as a result of a new proletarian culture based on the archaic Mari rites: Agavayrem and Lyshtash Payrem / Semyk and it was called Peledysh Payrem (“Flower Festival). The purpose of this article is to analyze the unique national Soviet holiday, which was established at the crossroads of the spiritual traditions of the Mari people. In XXI century, it became the interregional public holiday. The research considers festive culture as a dialogue between the past and the present in the
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50

Grondeau, Alexandre, and Gwenaëlle Dourthe. "Approches géographiques de la nuit urbaine libre et festive." Emulations - Revue de sciences sociales, no. 33 (June 15, 2020): 73–89. http://dx.doi.org/10.14428/emulations.033.05.

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Notre article étudie le mouvement free party et ses usagers comme des porteurs de réponses à la standardisation, à la marchandisation et à l’uniformisation du monde de la nuit, mais également comme producteurs d’un nouveau type de droit à la ville et de zones autonomes temporaires (temporary autonomous zones, TAZ). La free party, ses usagers et les territoires qu’ils génèrent seront ainsi appréhendés comme un moyen de lutter contre les discriminations socioéconomiques, culturelles ou vestimentaires inhérentes à la mercantilisation des lieux nocturnes festifs. Pour ce faire, nous analyserons le
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