Carnival Festival Quotes

The area was encompassed in a bubble of warm, fragrant steam from the funnel cake deep fryers. It smelled like sweet vanilla cake batter you licked off a spoon.

We owned a garden on a hill, We planted rose and daffodil, Flowers that English poets sing, And hoped for glory in the Spring. We planted yellow hollyhocks, And humble sweetly-smelling stocks, And columbine for carnival, And dreamt of Summer's festival. And Autumn not to be outdone As heiress of the summer sun, Should doubly wreathe her tawny head With poppies and with creepers red. We waited then for all to grow, We planted wallflowers in a row. And lavender and borage blue, - Alas! we waited, I and you, But love was all that ever grew.

The world, and we as a part thereof, are the carnival mask on the face of Nonbeing.

The remainder of the lion... was still in my freezer that spring when I happened to turn up at the Rock Creek Lodge. This bar... is regionally famous for its annual Testicle Festival, a liquor-filled carnival where ranchers, hippies, loggers, bikers, and college kids get together in September in order to get drunk, shed clothes, dance, and occasionally fight... But on this day the Testicle Festival was still a half year away, and the bar was mostly empty except for a plastic bag of hamburger buns and an electric roasting pan that was filled with chipped meat and a tangy barbecue sauce. I was well into my third sandwich... when the owner of the place came out and asked how I liked the cougar meat. ...When I left the bar, the man called after me to announce a slogan that he'd just thought of: "Rock Creek Lodge: Balls in the fall, pussy in the spring!

The Bremen German literature conference was highly eventful. Pelletier, backed by Morini and Espinoza, went on the attack like Napoleon at Jena, assaulting the unsuspecting German Archimboldi scholars, and the downed flags of Pohl, Schwarz, and Borchmeyer were soon routed to the cafés and taverns of Bremen. The young German professors participating in the event were bewildered at first and then took the side of Pelletier and his friends, albeit cautiously. The audience, consisting mostly of university students who had traveled from Göttingen by train or in vans, was also won over by Pelletier’s fiery and uncompromising interpretations, throwing caution to the winds and enthusiastically yielding to the festive, Dionysian vision of ultimate carnival (or penultimate carnival) exegesis upheld by Pelletier and Espinoza.

He had discovered that the reason for the carnival atmosphere on Saquo-Pilia Hensha was that the local people were celebrating the annual feast of the Assumption of St. Antwelm. St. Antwelm had been, during his lifetime, a great and popular king who had made a great and popular assumption. What King Antwelm had assumed was that what everybody wanted, all other things being equal, was to be happy and enjoy themselves and have the best possible time together. On his death he had willed his entire personal fortune to financing an annual festival to remind everyone of this, with lots of good food and dancing and very silly games like Hunt the Wocket. His Assumption had been such a brilliantly good one that he was made into a saint for it. Not only that, but all the people who had previously been made saints for doing things like being stoned to death in a thoroughly miserable way or living upside down in barrels of dung were instantly demoted and were now thought to be rather embarrassing.

In his endless journeys of exploration, crawling on all fours around the Urals and the Amazon and the Australian archipelagos which the furniture of the house was to him, sometimes he no longer knew where he was. And he would be found under the sink in the kitchen, ecstatically observing a patrol of cockroaches as if they were wild colts on the prairie. He even recognized a ttar in a gob of spit. But nothing had the power to make him rejoice as much as Nino's presence. It seemed that, in his opinion, Nino concentrated in himself the total festivity of the world, which everywhere else was to be found scattered and divided. For in Giuseppe's eyes, Nino represented by himself all the myriad colors, and the glow of fireworks, and every species of fantastic and lovable animal, and carnival shows. Mysteriously, he could sense Nino's arrival from the moment when he began the ascent of the stairs! And he would hurry immediately, as fast as he could with his method, toward the entrance, repeating ino ino, in an almost dramatic rejoicing of all his limbs. At times, even, when Nino came home late at night, he, sleeping, would stir slightly at the sound of the key, and with a trusting little smile he would murmur in a faint voice: Ino.

The problem of carnival (in the sense of the sum total of all diverse festivities, rituals and forms of a carnival type)–its essence, its deep roots in the primordial order and the primordial thinking of man, its development under conditions of class society, its extraordinary life force and its undying fascination–is one of the most complex and most interesting problems in the history of culture.

We admire Sufism in the West for its tolerance, mysticism, and poetry, its ecstatic rituals, its music, even. But it’s also, especially in rural parts, a religion that bears more than a casual resemblance to late medieval Catholicism. It encourages the veneration of saint-like figures at special shrines and their celebration at festivities. It’s something the fundamentalist mullahs abhor. Just as the Protestants smashed icons, prohibited carnivals, and defaced cathedrals, the Wahhabists insist on a reformed style of Islam, purged of all that. Remember all the TV footage from 1996. When the Taliban took over in Afghanistan, their first task was stamping that stuff out.

the sun had tanned her so that the rich velvety blackness of her skin glistened and she felt so much herself on those days of Carnival, soaked so deeply with a sense of her own beauty, that after the festival, she continued to keep her hair in the same fashion and wear her skin with the same pride, the result being that men took her for a foreign woman

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The Puritans knew what subsequent generations would forget: that when the Church, more than a millennium earlier, had placed Christmas Day in late December, the decision was part of what amounted to a compromise, and a compromise for which the Church paid a high price. Late-December festivities were deeply rooted in popular culture, both in observance of the winter solstice and in celebration of the one brief period of leisure and plenty in the agricultural year. In return for ensuring massive observance of the anniversary of the Savior's birth by assigning it to this resonant date, the Church for its part tacitly agreed to allow the holiday to be celebrated more or less the way it had always been. From the beginning, the Church's hold over Christmas was (and remains still) rather tenuous. There were always people for whom Christmas was a time of pious devotion rather than carnival, but such people were always in the minority. It may not be going too far to say that Christmas has always been an extremely difficult holiday to Christianize. Little wonder that the Puritans were willing to save themselves the trouble.

The Catholic Church’s policy of blaming women and sex for the ills of the world came to full fruition in the late Middle Ages and on into the Renaissance. At minimum, hundreds of thousands of innocent women and men were hunted down, tortured horribly, reduced to physical, social, and economic wreckage, or burnt at the stake for being “witches”. The Catholic Church, so obsessed with it’s paranoid, irrational, illogical, and superstitious fantasies, deliberately tortured and executed human beings for a period of three hundred years. All this carnage, due to the Church's fear of learning, kept Europe in the throws of abysmal ignorance for a thousand years. What has been lacking in the world since the fall of the ancient world is a logical view of the godhead. To the Greek and Roman mind the gods were utilitarian; that is they offered convenient place to appreciate human archetypes. Sin and redemption from sin had nothing to do with the gods. The classic Greek and Roman gods did not offer recompense in life nor a heavenly afterlife as reward. Rather morality was determined by your service to humanity whether it was in the form of philosophy, science, art, architecture, engineering, leadership, or conquest. In this way humanity could live up to great potential instead of wasting their energy on worship, and false promises For almost a thousand years after the fall of Rome the Catholic Church’s control of society and law guaranteed that woman’s position was degraded to that of a second class citizen, far below the ancient Roman standard. Every literary reference depicts women as inferior, unworthy of inheritance, foolish, lustful and sinful. The Church ordained wife beating and encouraged total obedience to fathers and husbands. Women generally could not own land, join a guild, nor earn money like a man. Despite all this, a series of events unfolded; the crusades, rebirth of classical ideas, the printing press, the Reformation, and the Renaissance, all of which began to move womankind forward. VALENTINES DAY CARDS The Lupercalia festival of the New Year became an orgiastic carnival. A lottery ceremony ensued where men chose their sexual partners by choosing small bits of paper naming each woman present. Later the Christians, trying to incorporate and tame this sexual festival substituted the mythical saint Valentine; and ‘the cards of lust’ evolved into the valentine cards we exchange today.

As unbelievable as it sounded to Fred, they thought it was just one big carnival. They didn’t come uptown for the maple stirs, didn’t care about the syrup producers’ contest or participants, didn’t like the queen contest, didn’t watch the bathtub race or the parades, and were negative in all aspects. When they looked at the square from the outside, it was only a cheesy carnival. If they would or could have viewed the festival from the inside, they would have seen a community celebration of the end of snow, the coming of green leaves and plants and shrubs, the flow of maple sap, the change from sap to syrup, the transition from winter to spring. They would have seen their neighbors walking their children uptown for a stir, for a turn on the Dragon Ride, telling their children to slow down; they could watch the high-school bands

What’s really important about such festivals is that they kept the old spark of political self-consciousness alive. They allowed people to imagine that other arrangements are feasible, even for society as a whole, since it was always possible to fantasize about carnival bursting its seams and becoming the new reality.

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Night-time, from the pig’s countless observations, serves a higher order of enthusiasm for the humans than daytime circus operations. Whether it's the tacky neon lights or hypnotic carnival music, the humans skip around as if they've discovered a festive utopia. When the arena is buzzing with a crowded house and the ringmaster can be heard romancing the masses, Walt becomes ill with anxiety.

went to powwows with her. There’s a compliment among truck drivers, “He’s driven more miles backward than some drivers have driven forward.

What's really important about such festivals is that they kept the old spark of political self-consciousness alive. They allowed people to imagine that other arrangements are feasible, e ben for society as a whole, since it was always possible to fantasize about carnival bursting its seams and becoming the new reality. In the popular Babylonian story of Semiramis, the eponymous servant girl convinces the Assyrian king to let her be 'Queen for a Day' during some annual festival, prompt has him arrested, declares herself empress and leads her new armies to conquer the world. May Day came to be chosen as the date for the international workers' holiday largely because so many British peasant revolts had historically begun on that riotous festival. Villagers who played at 'turning the world upside' would periodically decide they actually preferred the world upside down, and took measures to keep it that way.

The old-style carnivals gave a chance for the individual liberties denied in daily life to be ecstatically tasted; now the sorely missed opportunities are those of loosing the burden and burying the anguish of individuality through dissolving the self in a 'greater whole' and joyously abandoning oneself to its rule, celebrating in brief yet intense festivals of communal merry-making. The function (and seductive power) of liquid modern carnivals lies in the momentary resuscitation of the togetherness that has sunk into a coma.

There was a flap in Fremont, California, about how to celebrate the Fourth. The city put up American flags, to be sure, but vice mayor Steven Cho thought this was not inclusive enough, so the American flag shared honors with flags from 25 other countries, including Qatar and Mongolia. San Francisco celebrates diversity with cash. In 1999, the Cinco de Mayo Carnival and Parade got $162,500, the Japanese Cherry Blossom Parade got $40,000, the American Indian Festival got $27,000, Martin Luther King Day got $21,000, Juneteenth got $13,000, Samoan Flag Day got $12,000, and the Min Sok Korean Festival got $7,500. Veterans were angry to be fobbed off with only $1,000 for Veterans Day.

I am a carnival of broken dreams. I am a festival of almost lovers.