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Pastimes : Let's Talk About Our Feelings!!! -- Ignore unavailable to you. Want to Upgrade?


To: Grainne who wrote (99609)3/27/2005 9:18:04 AM
From: epicure  Read Replies (1) | Respond to of 108807
 
The Traditions of Easter

As with almost all "Christian" holidays, Easter has been secularized and commercialized. The dichotomous nature of Easter and its symbols, however, is not necessarily a modern fabrication.

Since its conception as a holy celebration in the second century, Easter has had its non-religious side. In fact, Easter was originally a pagan festival.

The ancient Saxons celebrated the return of spring with an uproarious festival commemorating their goddess of offspring and of springtime, Eastre. When the second-century Christian missionaries encountered the tribes of the north with their pagan celebrations, they attempted to convert them to Christianity. They did so, however, in a clandestine manner.

It would have been suicide for the very early Christian converts to celebrate their holy days with observances that did not coincide with celebrations that already existed. To save lives, the missionaries cleverly decided to spread their religious message slowly throughout the populations by allowing them to continue to celebrate pagan feasts, but to do so in a Christian manner.

As it happened, the pagan festival of Eastre occurred at the same time of year as the Christian observance of the Resurrection of Christ. It made sense, therefore, to alter the festival itself, to make it a Christian celebration as converts were slowly won over. The early name, Eastre, was eventually changed to its modern spelling, Easter.

The Date of Easter

Prior to A.D. 325, Easter was variously celebrated on different days of the week, including Friday, Saturday, and Sunday. In that year, the Council of Nicaea was convened by emperor Constantine. It issued the Easter Rule which states that Easter shall be celebrated on the first Sunday that occurs after the first full moon on or after the vernal equinox. However, a caveat must be introduced here. The "full moon" in the rule is the ecclesiastical full moon, which is defined as the fourteenth day of a tabular lunation, where day 1 corresponds to the ecclesiastical New Moon. It does not always occur on the same date as the astronomical full moon. The ecclesiastical "vernal equinox" is always on March 21. Therefore, Easter must be celebrated on a Sunday between the dates of March 22 and April 25.

The Lenten Season

Lent is the forty-six day period just prior to Easter Sunday. It begins on Ash Wednesday. Mardi Gras (French for "Fat Tuesday") is a celebration, sometimes called "Carnival," practiced around the world, on the Tuesday prior to Ash Wednesday. It was designed as a way to "get it all out" before the sacrifices of Lent began. New Orleans is the focal point of Mardi Gras celebrations in the U.S. Read about the religious meanings of the Lenten Season.

The Cross

The Cross is the symbol of the Crucifixion, as opposed to the Resurrection. However, at the Council of Nicaea, in A.D. 325, Constantine decreed that the Cross was the official symbol of Christianity. The Cross is not only a symbol of Easter, but it is more widely used, especially by the Catholic Church, as a year-round symbol of their faith.

The Easter Bunny Bunny

The Easter Bunny is not a modern invention. The symbol originated with the pagan festival of Eastre. The goddess, Eastre, was worshipped by the Anglo-Saxons through her earthly symbol, the rabbit.

The Germans brought the symbol of the Easter rabbit to America. It was widely ignored by other Christians until shortly after the Civil War. In fact, Easter itself was not widely celebrated in America until after that time.

The Easter Egg

As with the Easter Bunny and the holiday itself, the Easter Egg predates the Christian holiday of Easter. The exchange of eggs in the springtime is a custom that was centuries old when Easter was first celebrated by Christians.

From the earliest times, the egg was a symbol of rebirth in most cultures. Eggs were often wrapped in gold leaf or, if you were a peasant, colored brightly by boiling them with the leaves or petals of certain flowers.

Today, children hunt colored eggs and place them in Easter baskets along with the modern version of real Easter eggs -- those made of plastic or chocolate candy.

wilstar.com



To: Grainne who wrote (99609)3/27/2005 12:29:20 PM
From: epicure  Read Replies (1) | Respond to of 108807
 
I wanted to make sure you didn't miss the article- since I know you are interested in the issues surrounding modified crops:

Science vs. Culture in Mexico's Corn Staple

By ELISABETH MALKIN

Published: March 27, 2005


CAPULÁLPAM DE MÉNDEZ, Mexico - This ancient Zapotec Indian town of whitewashed adobe houses and tiled roofs perched on a verdant slope of the western Sierra Madre could not be farther from the American laboratories where white-coated scientists create strains of genetically altered corn.

This is the birthplace of maize, where people took thousands of years to domesticate its wild ancestor, where pre-Hispanic myths describe it as a gift from the gods, and where cooks prepare it in dozens of ways to be served at every meal. So the discovery of genetically modified corn in the tiny plots here set off a national furor over what many here see as an assault by American agribusiness on the crop that is at the core of Mexico's identity.

"For us, maize is in everything: tamales, tacos, tortillas, pozole," said Miguel Ramírez, a local teacher who is active in community affairs. "For us it's sacred."

Then, radiating distrust of government assurances after a decade of free trade that has all but depopulated the Mexican countryside, he asked a familiar question here: "What is the government doing to make us self-sufficient?"

The response was a controversial biosecurity law passed by the Mexican Congress in February, a step that has divided Mexico's scientists. The issue has also put Washington on alert, making it wary of any threat to the 5.5 million tons of corn that American farmers export to Mexico each year, more than to any other country except Japan.

After several years of study, a panel of international experts found that the risks to health, the environment and biodiversity from genetically modified corn were so far very limited. But after a public forum here in Oaxaca State, the panel gave special weight to social and cultural arguments about protecting corn. It recommended that Mexico reduce corn imports, clearly label transgenic corn and mill genetically modified corn as soon as it enters the country, to prevent farmers from planting it.

In the end, the Mexican government set aside the milling recommendation as too expensive, but the new law requires still unspecified labeling. Over all, imports of American corn, mostly for animal feed, have stayed steady.

The United States' response to the report was immediate and blistering. It called the report "fundamentally flawed" and argued that the recommendations did not flow from the panel's scientific conclusions and undercut provisions of the North American Free Trade Agreement. "If implemented, these recommendations would unnecessarily limit Nafta farmers' access to high-quality U.S. corn exports, as well as the environmental benefits that biotech corn provides," a statement read.

The argument has exposed deeper chords that have been resonating here for two decades. At its center is a dispute over whether Mexico's embrace of free trade can coexist with age-old farming practices that form the fabric of rural life.

Like everyone here, Mr. Ramírez farms a small plot to put corn on his table. Following tradition, each household plants grain selected and saved from the previous year's crop. The practice has created a diversity of corn varieties, reflected in a palette of kernels from nearly white to wine red to blue-black, making Mexico a corn seed bank for the world.

One argument against the introduction of genetically altered corn here is the fear that cross-pollination with native varieties could alter the purity of those crops.

To many in Oaxaca, the transgenic corn that seeped in from the United States was the final insult from successive governments that have dismantled supports for uncompetitive peasant farming and embraced free trade. The impact has been enormous over the past generation, driving hundreds of thousands of Mexicans from rural areas, many of them to the United States for work. "There is a systematic strategy to finish off the countryside," said Aldo González, an advocate on farm issues from the town of Guelatao.

Scientists have echoed those concerns, saying the threat to the crop and to the rural population cannot be separated. "The most important cause of the loss of genetic diversity to the maize varieties is the loss of people, their departure from the countryside for California, New York and Texas," said José Sarukhán, a respected professor of ecology at the National Autonomous University of Mexico who led the panel.

As Congress debated the biosecurity law, opposing sides marshaled their own evidence to support contradictory conclusions. The potential danger to corn - and its special place in Mexican society - remain a centerpiece of opposition to the law.

The law's supporters say genetically modified strains could increase yields for Mexico's flagging corn production. They argue that the law sets up safeguards to introduce genetically modified crops cautiously and monitor their effects.

But such promises carry little weight in Oaxaca.

After scientists found transgenic corn in the fields of these mountains in 2001, despite a 1998 ban on commercial planting, Mr. Ramírez, the local activist, and others here asked for a study of the issue. That led to formation of the study panel, which was set up by the Commission for Environmental Cooperation, a government-financed group that monitors the environmental effects of Nafta, and was made up of experts from Mexico, the United States, Canada and Britain.

The study concluded that the alien corn found here probably came from American food imports distributed in government stores for the poor and planted by local farmers.

One such farmer, Olga Toro Maldonado, said the new corn produced well the first year. But the grain she saved and planted the following year produced "tiny, ugly little things." That is because she planted corn developed for the Great Plains. In the end, she said, "we realized that it is better to have our own maize."

The new law promises special rules to protect corn, gives the environmental ministry new power over whether to approve any transgenic crops and allows communities to set up zones that are free of transgenics. The ban on commercial planting is still in effect.