MSU Infrastructure Planning & Facilities
“From College Town to Chinatown” | The Chronicle of Higher Education, December 2018 This article directly addresses how the boom in Asian international students (heavily Chinese) has turned numerous U.S. college towns into “quasi-Chinatowns,” with examples of economic benefits from Asian-owned businesses but also vulnerabilities when enrollment drops. It covers the nationwide trend across multiple universities.
Also widely known as “Will Ye Go, Lassie, Go?” or “Purple Heather” is a beloved folk song with roots in both Scottish and Irish traditions. It’s a romantic invitation to wander the hills and pick wild mountain thyme (a fragrant herb also called wild thyme or “purple heather” in some versions), symbolizing love and the beauty of nature.
Historian Richard Miniter interprets America’s cultural and political foundations as stemming from four distinct English religious utopias—coercive visions of ideal societies—brought by settlers during the colonial era, rooted in the ideological divides of the English Civil War (Puritans vs. Royalists/Cavaliers).
These four groups’ competing visions—of imposed virtue, hierarchy, tolerance, and frontier independence—created enduring regional tensions that still shape modern American society, politics, and debates over freedom and governance. This view enlightens understanding of why the United States remains in one piece; however tenuous.
The modern Democratic Party traces its cultural and ideological roots to the Roundheads from the English Civil War. These were the ideological, intolerant, legalistic faction that sought to impose moral virtue and godly order on society, often through coercive means like censorship and value-shaping institutions (e.g., schools, colleges and government programs fortified by battalions of lawyers ).
Miniter links this to contemporary Democrats’ emphasis on identity politics, political correctness (which he calls a form of class warfare), and paternalistic efforts to mold citizens’ views—through regulation and ownership of legacy and electronic media.
In contrast, he sees Republicans drawing more from Cavalier (hierarchical, traditional) and Borderer (individualistic, anti-authority) traditions which conflict with the Leftist Immersion of United States public higher education of which most international students are hardly aware.
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Newman University hosts its Heritage Month in February to celebrates the English heritage of the university’s namesake, St. John Henry Newman. It typically takes place in the Dugan-Gorges Conference Center following the St. Newman Mass and features meticulously prepared finger foods, English breakfast or Earl Grey tea, and elegant tea sets, fostering a sense of community among students, alumni, faculty, and staff.
Thank you to our amazing chorale and troubadours for last night’s Pilgrims of Hope fall concert! 🎹 It was a beauty to behold.#NUExcellence #NewmanU #fall #concert pic.twitter.com/ij1GkQkYli
— Newman University (@NewmanU) November 24, 2025
Why and How High Tea Originated as a Working-Class Custom: High tea, despite its modern association with elegance and afternoon tea, began as a practical, working-class custom in 19th-century Britain. Its origins lie in the Industrial Revolution, when factory workers, miners, and laborers, typically from the lower classes, returned home after long, physically demanding shifts. Unlike the leisurely afternoon tea enjoyed by the upper classes, high tea was a hearty, substantial meal served around 5–7 p.m., designed to sustain workers after a grueling day.
Why It Was Working-Class:Timing and Necessity: Workers couldn’t afford mid-afternoon breaks for tea, as their schedules revolved around factory or manual labor. High tea was served after work hours, replacing or supplementing dinner with affordable, filling foods like meat pies, bread, cheese, and tea, which provided energy and comfort.
Economic Constraints: The working class lacked the resources for the delicate sandwiches and pastries of upper-class afternoon tea. High tea used simple, inexpensive ingredients, reflecting the economic realities of laborers.
Cultural Context: Tea was a cheap, widely available beverage by the 19th century, thanks to Britain’s colonial trade. It became a staple for workers, offering warmth and stimulation, while the meal addressed their hunger.
How It Developed: High tea was served at a high dining table (unlike the low tables of aristocratic tea settings), where families gathered for a practical meal. The term “high” referred to the table height, distinguishing it from the refined “low tea” of the elite.
Food and Function:
The meal included robust dishes like stews, cold meats, or potatoes, paired with strong tea. It was less about social ritual and more about nourishment, often the main meal of the day for working families.
Social Evolution:
As tea became a British cultural staple, high tea spread across classes, but its working-class roots remained evident in its heartier fare and evening timing, contrasting with the lighter, earlier afternoon tea of the wealthy.
By the late 19th century, high tea’s association with the working class faded as middle and upper classes adopted and refined it, leading to its modern, more elegant connotations.
Afternoon tea this weekend pic.twitter.com/2UAZkGUXOj
— kat-astrophe! (@omwtfybkat) November 3, 2025
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“You invent a story, and then the story invents you.”
— Umberto Eco’s Foucault’s Pendulum
Trieste LIVE Panoramic Webcam: Io Sono Fruili Venezia Giulia
Università degli Studi di Trieste
Truth as Glorious Adventure | Douglas Murray & Jordan Peterson
Anthropology of Religion: “The sacred and the profane are two modes of being in the world, two existential situations assumed by man in the course of his history.”
Sacred space: “For religious man, space is not homogeneous; he experiences interruptions, breaks in it; some parts of space are qualitatively different from others.”
The sacred as reality: “The sacred is equivalent to a power, and, in the last analysis, to reality. The sacred is saturated with being.”
Cosmic religion: “Religious man’s desire to live in the sacred is in fact equivalent to his desire to take up his abode in objective reality, not to let himself be paralyzed by the never-ceasing relativity of purely subjective experiences.”
Hierophany: “Every sacred space implies a hierophany, an irruption of the sacred that results in detaching a territory from the surrounding cosmic milieu and making it qualitatively different.”
Time and the sacred: “For religious man, time, like space, is neither homogeneous nor continuous. There are intervals of sacred time, and there are also intervals of profane time.”
The sacred in nature: “The cosmic liturgy, the mystery of nature’s participation in the drama of the divine, is a constant feature of the religious experience of archaic man.”
Symbolism of the center: “The religious experience of the nonhomogeneity of space is a primordial experience, homologizable to a founding of the world.”
Modern man and the sacred: “Modern nonreligious man assumes a new existential situation; he regards himself solely as the subject and agent of history, and he refuses all appeal to transcendence.”
The sacred in human life: “The sacred does not necessarily imply belief in God, in gods, or spirits, but refers to the experience of a reality and the source of a consciousness of existing in the world.”
Related:
History of Western Civilization Told Through the Acoustics of its Worship Spaces
“The human soul longs for things higher, warmer, and purer
than those offered by today’s mass living habits.”
— Alexander Solzhenitsyn
History of Western Civilization Told Through the Acoustics of its Worship Spaces
New update alert! The 2022 update to the Trademark Assignment Dataset is now available online. Find 1.29 million trademark assignments, involving 2.28 million unique trademark properties issued by the USPTO between March 1952 and January 2023: https://t.co/njrDAbSpwB pic.twitter.com/GkAXrHoQ9T
— USPTO (@uspto) July 13, 2023
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