Hot cross buns (Library of Congress) are a traditional Easter treat dating back centuries, symbolizing both the end of Lent and the crucifixion of Jesus. These spiced sweet buns, often containing raisins or currants and marked with a cross on top, are typically eaten on Good Friday.
The cross represents the crucifixion, while the spices symbolize the spices used to embalm Jesus. Sharing hot cross buns fosters community and reflects on the religious significance of Easter, marking a solemn yet celebratory time in Christian tradition.
Link to Dining Services specialty at the Mean Greens Cafe at Maple Street Hall and recipes in other education settlement traditions.
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“Thine Be the Glory” (originally “À toi la gloire” in French) is a Christian hymn written by Swiss pastor and hymnwriter Edmond Louis Budry in 1884. The hymn was composed to celebrate the Resurrection of Jesus Christ, making it particularly associated with Easter. Budry, a minister in the Reformed Church of Vevey, Switzerland, wrote the text in French, inspired by the triumphant and victorious nature of Christ’s resurrection.
The tune commonly used for the hymn is adapted from a piece in George Frideric Handel’s oratorio Judas Maccabaeus (1747), specifically the chorus “See, the Conqu’ring Hero Comes.” This lively and majestic melody was arranged for the hymn by 1885, when the text and tune were first published together in the Swiss hymnal L’Organiste. The English translation, which begins “Thine be the glory, risen, conqu’ring Son,” was made by Richard Birch Hoyle in 1923, enabling the hymn to gain widespread popularity in English-speaking congregations.
The hymn’s text draws heavily on biblical themes, particularly from the New Testament accounts of the Resurrection (e.g., Matthew 28, 1 Corinthians 15). It emphasizes Christ’s victory over death, the hope of eternal life, and the call for believers to offer praise and glory to God.
Thine be the glory, risen, conquering Son;
endless is the victory, thou o’er death hast won;
angels in bright raiment rolled the stone away,
kept the folded grave clothes where thy body lay.
Refrain:
Thine be the glory, risen conquering Son,
Endless is the vict’ry, thou o’er death hast won.
Lo! Jesus meets us, risen from the tomb;
Lovingly he greets us, scatters fear and gloom;
let the Church with gladness, hymns of triumph sing;
for her Lord now liveth, death hath lost its sting.
No more we doubt thee, glorious Prince of life;
life is naught without thee; aid us in our strife;
make us more than conquerors, through thy deathless love:
bring us safe through Jordan to thy home above.
“Every year as Easter approaches, if you are lucky, you might catch the scent of baking bread and fragrant anise wafting in the air in my hometown of Clarksburg, West Virginia. Easter bread, sweet and flavored with anise seed, is a holiday ritual in the Italian-American community here. With roots stretching back to Calabria, making Easter bread is a foodways tradition that now thrives in North Central West Virginia” — Lori Hostuttler, Assistant Director at West Virginia & Regional History Center
Steven P. Carriger Jr, University of Tennessee, Knoxville
Abstract. This dissertation examines yaupon drink, a tea made from yaupon holly along with other ingredients, as a medicine bundle in the Atlantic World. Originally a medicinal drink used by Native Americans across the what is today the American South, over time the tea became a trade good demanded by the Spanish and a medicinal herb sought by European botanists and medical practitioners. Chapter One traces yaupon’s origins across the southeast and bundles the drink into the many cosmic and social connections it held. Chapter Two shows how the Spanish colonial presence offered an alternative to yaupon in Florida, through Christianity and its Sacraments even as the Spanish themselves began to commodify it, demanding it as an item of tribute. Chapter Three looks beyond Spanish Florida into the interior of the southeast as Creek, Cherokee, and Natchez towns negotiated the “Shatter Zone” and shows how towns of the Native Americans preserved or changed how they used yaupon in response to European colonialism. Chapter Four explains how the yaupon became a part of medicine and gardens in early modern Europe and how its leaves negotiated the changes that the Enlightenment brought. Using archaeology and European narrative histories, this dissertation examines yaupon drink within its relational fields, recognizing its affordances and how these help write a small piece of a decolonized history of the tangled relationships among Native Americans and Europeans in Southeast and the larger Atlantic World.
“All Glory, Laud and Honour” is a hymn written by Theodulf of Orléans around 820 AD, originally in Latin as “Gloria, laus et honor.” Composed during his imprisonment in Angers, France, it was meant for Palm Sunday, celebrating Jesus’ triumphal entry into Jerusalem.
The hymn became part of liturgical traditions, sung during processions. Translated into English by John Mason Neale in 1854, it gained widespread use in Anglican and other churches. Its enduring melody, often paired with the text, is attributed to Melchior Teschner (1615). The hymn remains a staple in Christian worship, especially during Holy Week.
“Monday morning” as a concept since the modern idea of weekdays, including Monday as the start of the workweek, is a relatively recent development. In ancient times, different cultures had their own systems for organizing time, often based on astronomical or religious cycles rather than the structured workweek we’re familiar with today.
From ancient writings, however, we learn about the start of the week in various contexts. For instance, in Greco-Roman literature, there are numerous references to the beginning of the day and the importance of starting tasks early. Additionally, certain religious texts, such as the Bible, may contain references to the first day of the week, which could be interpreted in a similar context to Monday.
“No matter where you are in the world,
you are at home when tea is served.”
– Earlene Grey
There is an American way for drinking tea, a British way of drinking tea, a Japanese way of drinking tea and so forth and so on. However, the International Organization for Standardization (ISO) section ISO 3103 concludes upon an “international way” of drinking tea. The ISO even created a standard on how to run a standard organization. Their goal for this standard, no matter where you are in the world, is to have one way to play it safe in terms of making tea. To maintain consistent results, the following are recommendations given by the standard:
The pot should be white porcelain or glazed earthenware and have a partly serrated edge. It should have a lid that fits loosely inside the pot.
If a large pot is used, it should hold a maximum of 310 ml (±8 ml) and must weigh 200 g (±10 g).
If a small pot is used, it should hold a maximum of 150 ml (±4 ml) and must weigh 118 g (±10 g).
2 grams of tea (measured to ±2% accuracy) per 100 ml boiling water is placed into the pot.
Freshly boiling water is poured into the pot to within 4-6 mm of the brim.
The water should be similar to the drinking water where the tea will be consumed
Brewing time is six minutes.
The brewed tea is then poured into a white porcelain or glazed earthenware bowl.
If a large bowl is used, it must have a capacity of 380 ml and weigh 200 g (±20 g)
If a small bowl is used, it must have a capacity of 200 ml and weigh 105 g (±20 g)
If the test involves milk, then it can be added before or after pouring the infused tea.
Milk added after the pouring of tea is best tasted when the liquid is between 65 – 80 °C.
5 ml of milk for the large bowl, or 2.5 ml for the small bowl, is used.
If you travel out of the country and are not informed on the countries traditions and practices for drinking tea, according to the ISO, you can’t go wrong by using the above standards. Their standards does not make your way of making tea wrong. It just sets a default and reproducible cup for everyone to make.
There are several universities around the world that specialize in tea research. Some of the most well-known include:
University of North Carolina at Greensboro (USA): The UNCG has a Center for Applied Research in Tea and is dedicated to tea research in the areas of health, culture, and sustainability.
Huazhong Agricultural University (China): Huazhong Agricultural University has a Tea Science Institute that conducts research in the areas of tea breeding, tea processing, tea quality, and tea culture.
University of Shizuoka (Japan): The University of Shizuoka has a Faculty of Agriculture that includes a Department of Tea Science, which conducts research in the areas of tea production, processing, and quality.
University of Darjeeling (India): The University of Darjeeling has a Department of Tea Science and Technology that offers courses in tea science and conducts research in the areas of tea cultivation, processing, and marketing.
University of Colombo (Sri Lanka): The University of Colombo has a Department of Plant Sciences that conducts research in the areas of tea breeding, cultivation, and processing.
Anhui Agricultural University (China): Anhui Agricultural University has a Tea Research Institute that conducts research in the areas of tea breeding, cultivation, processing, and marketing.
In 1592, during the reign of Elizabeth I, a decree was issued forbidding the sale of hot cross buns, except at burials, on Good Friday, or at Christmas.
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