HOLIDAYS

HOLIDAYS. Holidays are "holy days," when people interrupt the profane, mundane round of production and celebrate with the preparation and eating of special foods and meals. The two basic forms of holidays are a festival (from Latin festum for 'feast'), when people break their normal weekly, monthly, or annual routine to celebrate together, and a vacation (in the sense of leaving their homes and workplaces empty), when an often longer disruption may be accompanied by dislocation, as people change residences or travel.

Festivals

Traditionally, festivals have enjoyed an explicitly religious interpretation, so that the Sabbath of Jews, Christians, and Muslims is a God-ordained day of rest. Many holidays have been associated with seasonal change, and the New Year is celebrated in many calendars, notably the Chinese, with brilliant feasts. Other festivals have been national, ordered by governments to honor founding events and heroes, such as Bastille Day (14 July) in France. Further holidays might commemorate children, an emperor's birthday, the achievements of war veterans or the working class. Australians take legislated days off for horse races.

Festival foods often feature in cookery books, such as the multivolume Foods and the World series of Time-Life (1968–1971). Conversely, festival foods are often described in surveys of holidays around the world, such as Holidays and Festivals (1999). Traditionally, women have worked together for several days on elaborate preparations, such as finely decorated confectionery and pastries, which have been keenly anticipated each year and have long remained poignant reminders of local, ethnic, and religious affiliations.

Eating and drinking might become especially abundant at harvest festivals and the breaking of a fast, as when Carnival concludes the Christian Lent and at the end of Ramadan, the ninth month of the Muslim year. Particular foods might be featured, such as the lamb and unleavened bread of the Jewish Passover. The Hindu festival of lights, Divali, celebrates the longest night of the year (which falls in October or November in the Western calendar) with gifts of sweets, which vary immensely across the subcontinent. The Scottish haggis, which is a boiled sheep's stomach stuffed with mutton offal and oats, is a triumph of symbolic grandeur if not culinary, typical of midwinter and so featuring at hogmanay (New Year's Eve) and again on Burns Night (25 January), which commemorates the birthday of poet Robert Burns, who praised the haggis as the "great chieftain o' the puddin'-race."

Thanksgiving (the last Thursday in November) is a national American feast on which families dine on turkey and traditional accompaniments. The warmer weather of Independence Day (4 July) encourages parades and more casual, outdoor eating, especially barbecued chicken and perhaps an apple pie or red, white, and blue cake. Particular foods tend not to be associated with newer holidays, and yet the community mindedness of Martin Luther King's Day (the third Monday in January) might be reflected in sharing minority cuisines and decorating paper bags for food deliveries to the needy.

Vacations

Monarchs frequently took their court on an extended voyage through the countryside from palace to palace. Other leisured classes have long avoided either extreme of temperature by "summering" or "wintering" at an alternate house or resort. With the expansion of rail and road networks and the democratization of the annual break, more people took vacations. They could grow up knowing life on the farm from childhood holidays spent with cousins, could visit distant relatives when several national holidays coincide (such as Christmas–New Year's and the Japanese "Golden Week"), and could experience the products of hotel, restaurant, and other kitchens, sometimes in foreign countries, where everything might be closed for an unexpected holiday of pageantry and feasting.

The Effect of Globalization on Holidays

Whether in premodern China, ancient Rome, medieval Europe, or modern industrial societies, the proportion of holidays has remained remarkably constant—approximately one day in three. However, with globalization, and more continuous production and consumption, fewer collective breaks are observed. The seasonal emphasis is giving way to consumer weekends, a few national days, plus individual annual leave. Religious feasts are losing out to sport and entertainment, gift-giving breaks such as Christmas are commercially exploited, and vacations are serviced by organized leisure and tourism industries.

The innocent "holiday mood," which has been relished not just by the holidaymakers but novelists and screenwriters, is in danger of being lost. Holidays provide scenic locations, laid-back atmospheres, and breaks in everyday routines for the unexpected to happen. A gem of the French cinema, Jean Renoir's Une partie de campagne (often translated as A Day in the Country, 1936/46), centers around a Parisian family picnic at a country inn, during which two men invite the mother and betrothed daughter to go boating. In Le Rayon vert (The Green Ray or Summer, 1986), director Eric Rohmer shifts his listless heroine to various French holiday destinations, and she memorably justifies her vegetarianism over an outdoor lunch. Hollywood has often taken teenagers on summer holidays for lessons in growing up, their chosen meal typically milkshakes and hamburgers.

The association between holidays and foods may be lessening, yet it persists in many ways, and understanding the genesis of holidays assists in continuing to reinvent them.

Explaining Holidays

The Russian author Mikhail Bakhtin in Rabelais and His World (1968) analyzed the carnivalesque, the inversions when aristocrats and servants change places, when scatological humor temporarily undermines the dominant ideology, and when eating reappears as a "grotesque" reality. More conventionally, such boisterous breaks as Mardi Gras are often said to "release" pent-up energy that might otherwise be destructive.

Other social scientists have viewed holy days as "sacred" moments that give shape to otherwise "profane" time. Developing this approach from Émile Durkheim, anthropologist Edmund Leach asks in "Two Essays concerning the Symbolic Representation of Time" (1961) why people dress up in "false noses" or, more precisely, adopt three types of behavior: increased formality (such as an English Sunday), masquerade (New Year's Eve revelry), and role reversal (Mardi Gras). He then argues that such activities generate and reinforce sacred time (so that "transgressive" and "sacred" accounts are not so different). Such holidays contribute to social cohesion, not only reinforcing a common interpretation of the world, but also facilitating a rhythmic pattern of activities and so the "ordering of time."

Food is then usually regarded as "symbolic" of sacred time. Yet the inverse often makes better sense because holidays are grounded in cycles of food production. The interruption in "profane" routine by joy, revelry, or contemplation generates the holy. A harvest festival is an obvious case, when an intense burst of consumption follows a busy period of gathering and preserving, and when people are no doubt so profoundly thankful that they bring these crops before the gods.

Likewise, lamb might "represent" Easter, but while offering first fruits might come to "symbolize" spring, before that, the rejoicing at their arrival generates the concept of spring. The word "Easter" comes from the old English easter or eastre, a festival of spring, and its lambs, eggs, and rabbits are more than mere "symbols" of spring; they are spring. The Jewish festival of Passover derives from the Hebrew's nomadic origins, when the new growth would have supported extended gatherings, celebrated by sacrificing some of the newly increased flock. Since Jesus had been put to death around the time of Passover, Christians adopted the symbolism of Jesus as a sacrificial lamb.

The trappings of Christmas belong to the phalanx of "pagan" midwinter festivals; the merrymaking and exchange of presents join the ancient Roman festival of Saturnalia and other cheering anticipations of cornucopia. With no certain tradition as to the date of Jesus' birth, Emperor Constantine chose the winter solstice, possibly to "compete" with the other festival, as often stated, but more likely to place Jesus' birthday appropriately at the beginning of the year.

Not only the seasonal festivals but also the weekly are based on the food supply. In different cultures, weeks have comprised three, four, five, six, seven, ten, or other number of days. With few exceptions, these have been organized around the market cycle. A strict periodicity must be maintained for both the circuit of sellers and the attendance of buyers. The Christian world took the seven-day week from the Jews, who had adopted it from the Babylonians.

Marking out the market week and seasonal year, festivals dramatize the cycles of food production and consumption upon which our survival depends. The feasts become time-keeping devices, proto-calendars. For, in another inversion of a common assumption, holy days were not the products of formal calendars, but their antecedents. Festivals originally had ecological dates, because they related closely to winter scarcity, bud-burst, arrival of flocks of birds or schools of fish, the weakening of the monsoon, and other natural cues. With precise astronomical observations, central authorities then created rational calendars and so, eventually, more "exact" festivals.

Upholding Holidays

Commercialism has boosted Christmas, Mother's Day, Father's Day, and others. Among ancient holidays that have gained new life, Valentine's Day encourages couples to dine out, and Japanese women to give chocolates. The food and drink industries have introduced a range of festivals, not the least the return of weekend farmers' markets, and annual food and wine fairs replete with tastings and grand banquets.

The mobility of global populations might have made many holidays anachronistic in that traditional meals are out of season; for example, Christmas turkey and plum pudding are absurd in the middle of the hottest days, as happens in the Southern Hemisphere. Yet people adapt, and many Australians enjoy the heavy fare during their winter, on 25 June or 25 July (for some reason, seven months out seems to be preferred). People invent their own rituals to surround a global television event, such as the annual telecast of the Academy Awards.

The individualization of holidays encourages new approaches. The registration of precise dates of birth has helped make this an important anniversary; many people ask for their birthday off from work, and even attach an appropriately seasonal food or meal. Married couples, probably having conducted much of their courtship over dinner, having founded their new household at a wedding breakfast, and then having gone on a honeymoon, celebrate wedding anniversaries at a romantic dinner at a restaurant or weekend retreat. Perhaps they celebrate other milestones, such as the departure of children from the "nest." People take other rites of passage seriously, such as reaching adulthood at the age of eighteen or twenty-one.

Influential American and British cookery writers discovered the joys of traditional European cuisines on sojourns after World War II. Many others now make an annual gastronomic tour, steered by the "stars" in restaurant guidebooks. Food and wine-producing areas have become tourist attractions. Enthusiasts take cooking lessons in Tuscan villas.

More modestly, a holiday is a chance to catch up with household chores, for a city worker to spend time in the kitchen, or for everyone to go on a picnic. People shift to a beach or mountain house to get away from the clamor of newspapers, television, and junk mail, and go fishing or hunting. Stressed workers still need time to read, to chat over coffee, to walk along the beach, to linger over meals, to philosophize into the night. Even more fundamentally, human beings need to keep in touch with the seasons. Given the range of the world's climates, clinging to the best local products is a force for difference.

See also Buddhism; Christianity; Christmas; Day of the Dead; Easter; Epiphany; Fasting and Abstinence; Feasts, Festivals, and Fasts; Hindu Festivals; Hinduism; Islam; Judaism; Passover; Shrove Tuesday; Thanksgiving; Wedding Cake; Weddings.

BIBLIOGRAPHY

Bakhtin, Mikhail. Rabelais and His World. Translated by Hélène Iswolsky. Bloomington: University of Indiana Press, 1984.

Editors of Time-Life Books. Foods of the World. 27 volumes. New York: Time-Life Books, 1968–1971.

Holidays and Festivals. New York: Macmillan Library Reference, 1999.

Leach, Edmund. "Two Essays Concerning the Symbolic Representation of Time: (1) Cronus and Chronos (2) Time and False Noses." In Rethinking Anthropology, pp. 124–136. London: Athlone Press, University of London Press, 1961.

Tun, Li-ch'ên. Annual Customs and Festivals in Peking. Translated by Derk Bodde. Hong Kong: Hong Kong University Press, 1965.

Zerubavel, Eviatar. Hidden Rhythms: Schedules and Calendars in Social Life. Chicago: University of Chicago Press, 1981.

Michael Symons

Holiday (1928), a play by Philip Barry. [Plymouth Theatre, 230 perf.] Having made a small fortune while still a young man, Johnny Case ( Ben Smith) decides to use his wealth to live a carefree, easy life. As he tells his prospective sister‐in‐law, Linda Seton ( Hope Williams), “I just want to save part of my life for myself. There's a catch, though. It's got to be part of the young part.” He can work again later, if need be. This philosophy sits well with Linda, but not with Johnny's fiancée, Julia Seton ( Dorothy Tree), nor with her father. So when Johnny goes off to put his ideas into action, it is Linda, not Julia, who follows him. While critics saw this play as everything from an intellectual defense of the hedonism of the 1920s to an Edith Whartonish satire on society, Barry's modern editor, Brendan Gill, viewed it as “an embodiment of Barry's continued preoccupation with the relations between outsiders and insiders,” noting that at the time of this Arthur Hopkins production, Barry was a newly rich young man, watching with fascination from outside the curious games of society insiders. The comedy was turned into the short‐lived Broadway musical Happy New Year (1980) using Cole Porter songs.

holiday [altered from holy day], day set aside for the commemoration of an important event. Holidays are often accompanied by public ceremonies, such as parades and carnivals, and by religious observances; they may also be simply a time for relaxation. Days of commemoration are observed throughout the world, e.g., Bastille Day in France, May Day in Russia, and the New Year in China. National holidays are observed throughout a country and are considered legal if proclaimed by the central government. In the United States the state governments have jurisdiction over the celebration of holidays, except with regard to federal employees and agencies. On legal holidays banks and schools are closed and business transactions are restricted. New Year's Day, Presidents Day (a combined observance of George Washington's and Abraham Lincoln's birthdays that occurs near the date of Washington's birthday), the Fourth of July (Independence Day), Labor Day, Veterans Day, Thanksgiving Day, and Christmas Day are legal holidays observed by all the states. Abraham Lincoln's birthday, Memorial Day, Election Day, Columbus Day, and Martin Luther King, Jr.'s birthday are legal holidays in most states. Many special occasions are observed by single states or by a group of states, such as Patriots' Day (in Massachusetts and Maine) and the Confederate Memorial Day. In 1971 the U.S. Congress created several three-day weekends for federal employees by proclaiming that certain holidays be observed on Monday regardless of their actual dates. Holidays now celebrated on Monday in most states include Martin Luther King, Jr. Day, Presidents Day, Memorial Day, Columbus Day and Veterans Day. For religious holidays, see feast . See also bank holidays .

Bibliography: See E. M. Deems, ed., Holy-days and Holidays (1902, repr. 1968); R. J. Myers, Celebrations: The Complete Book of American Holidays (1972).

Holiday, play by Philip Barry, produced in 1928 and published in 1929.

Johnny Case, a young lawyer, and Julia Seton, a New York heiress, meet during a winter holiday and return to announce their engagement. Johnny has not realized Julia's wealth and social position, and he is disconcerted by her father's cool reception and also by his realization that she shares her father's conventional beliefs and interests. He finds himself much more sympathetic to Julia's sister Linda, a more dynamic person, particularly when Julia, like her father, opposes his desire to forgo the earning of money by taking a holiday for a few years. After Julia breaks with Johnny, he and Linda elope to Europe.

HOLIDAY

A day of recreation; a consecrated day; a day set apart for the suspension of business.

A legal holiday is a day set aside by statute for recreation, the cessation of work, or religious observance. It is a day that is legally designated as exempt from the conduct of all judicial proceedings, service of process, and the demand and protest of commercial paper. A prohibition against conducting public business transactions on holidays does not, however, have an effect upon private business. Private transactions will not, therefore, be invalidated solely because they are conducted on a holiday.

holiday, a gap unintentionally left uncovered when painting or varnishing on board ship. It is also a gap left, equally unintentionally, in paying a deck seam with oakum and pitch.

holiday religious festival; day of cessation from work. OE. hāliġdæġ, late hālidæiġ; also as two words inflected, HOLY DAY.

holiday •Allende, duende •Wednesday •heyday, mayday, payday •bidet • weekday • Halliday • holiday •Friday • Hobday • washday • Corday •magna cum laude, summa cum laude •Daudet, démodé •noonday • Tuesday •Domesday, doomsday •Yaoundé • someday •Monday, sundae, Sunday •Muscadet • workaday • faraday •Saturday • yesterday • workday •birthday • Thursday