New Haven is repeatedly referenced by Nick Carraway in F. Scott Fitzgerald's literary classic The Great Gatsby, as well as by fellow fictional Yale alumnus C. Montgomery Burns, a character from The Simpsons television show. A fictional native of New Haven is Alex Welch from the novella, The Odd Saga of the American and a Curious Icelandic Flock. The TV show Gilmore Girls is set (but not filmed) in New Haven and at Yale University, as are scenes in the film The Sisterhood of the Traveling Pants 2 (2008).


New Haven was the location of one of Jim Morrison's infamous arrests while he fronted the rock group The Doors. The near-riotous concert and arrest in 1967 at the New Haven Arena was commemorated by Morrison in the lyrics to "Peace Frog" which include the line "...blood in the streets in the town of New Haven..." This was the first time a rock star had ever been arrested in concert.[citation needed] This event is portrayed in the movie The Doors (1991), starring Val Kilmer as Morrison, with a concert hall in Los Angeles used to depict the New Haven Arena.


The region, as part of Lorraine, was part of the Holy Roman Empire, and then was gradually annexed by France in the 17th century, and formalized as one of the provinces of France. The Calvinist manufacturing republic of Mulhouse, known as Stadtrepublik Mülhausen, became a part of Alsace after a vote by its citizens on 4 January 1798. Alsace is frequently mentioned with and as part of Lorraine and the former duchy of Lorraine, since it was a vital part of the duchy, and later because German possession as the imperial province (Alsace-Lorraine, 1871–1918) was contested in the 19th and 20th centuries; France and Germany exchanged control of parts of Lorraine (including Alsace) four times in 75 years.


With the decline of the Roman Empire, Alsace became the territory of the Germanic Alemanni. The Alemanni were agricultural people, and their Germanic language formed the basis of modern-day dialects spoken along the Upper Rhine (Alsatian, Alemannian, Swabian, Swiss). Clovis and the Franks defeated the Alemanni during the 5th century AD, culminating with the Battle of Tolbiac, and Alsace became part of the Kingdom of Austrasia. Under Clovis' Merovingian successors the inhabitants were Christianized. Alsace remained under Frankish control until the Frankish realm, following the Oaths of Strasbourg of 842, was formally dissolved in 843 at the Treaty of Verdun; the grandsons of Charlemagne divided the realm into three parts. Alsace formed part of the Middle Francia, which was ruled by the youngest grandson Lothar I. Lothar died early in 855 and his realm was divided into three parts. The part known as Lotharingia, or Lorraine, was given to Lothar's son. The rest was shared between Lothar's brothers Charles the Bald (ruler of the West Frankish realm) and Louis the German (ruler of the East Frankish realm). The Kingdom of Lotharingia was short-lived, however, becoming the stem duchy of Lorraine in Eastern Francia after the Treaty of Ribemont in 880. Alsace was united with the other Alemanni east of the Rhine into the stem duchy of Swabia.


At about this time the surrounding areas experienced recurring fragmentation and reincorporations among a number of feudal secular and ecclesiastical lordships, a common process in the Holy Roman Empire. Alsace experienced great prosperity during the 12th and 13th centuries under Hohenstaufen emperors. Frederick I set up Alsace as a province (a procuratio, not a provincia) to be ruled by ministeriales, a non-noble class of civil servants. The idea was that such men would be more tractable and less likely to alienate the fief from the crown out of their own greed. The province had a single provincial court (Landgericht) and a central administration with its seat at Hagenau. Frederick II designated the Bishop of Strasbourg to administer Alsace, but the authority of the bishop was challenged by Count Rudolf of Habsburg, who received his rights from Frederick II's son Conrad IV. Strasbourg began to grow to become the most populous and commercially important town in the region. In 1262, after a long struggle with the ruling bishops, its citizens gained the status of free imperial city. A stop on the Paris-Vienna-Orient trade route, as well as a port on the Rhine route linking southern Germany and Switzerland to the Netherlands, England and Scandinavia, it became the political and economic center of the region. Cities such as Colmar and Hagenau also began to grow in economic importance and gained a kind of autonomy within the "Decapole" or "Dekapolis", a federation of ten free towns.


As in much of Europe, the prosperity of Alsace came to an end in the 14th century by a series of harsh winters, bad harvests, and the Black Death. These hardships were blamed on Jews, leading to the pogroms of 1336 and 1339. In 1349, Jews of Alsace were accused of poisoning the wells with plague, leading to the massacre of thousands of Jews during the Strasbourg pogrom. Jews were subsequently forbidden to settle in the town. An additional natural disaster was the Rhine rift earthquake of 1356, one of Europe's worst which made ruins of Basel. Prosperity returned to Alsace under Habsburg administration during the Renaissance.


Holy Roman Empire central power had begun to decline following years of imperial adventures in Italian lands, often ceding hegemony in Western Europe to France, which had long since centralized power. France began an aggressive policy of expanding eastward, first to the rivers Rhône and Meuse, and when those borders were reached, aiming for the Rhine. In 1299, the French proposed a marriage alliance between Philip IV of France's sister Blanche and Albert I of Germany's son Rudolf, with Alsace to be the dowry; however, the deal never came off. In 1307, the town of Belfort was first chartered by the Counts of Montbéliard. During the next century, France was to be militarily shattered by the Hundred Years' War, which prevented for a time any further tendencies in this direction. After the conclusion of the war, France was again free to pursue its desire to reach the Rhine and in 1444 a French army appeared in Lorraine and Alsace. It took up winter quarters, demanded the submission of Metz and Strasbourg and launched an attack on Basel.


In 1469, following the Treaty of St. Omer, Upper Alsace was sold by Archduke Sigismund of Austria to Charles the Bold, Duke of Burgundy. Although Charles was the nominal landlord, taxes were paid to Frederick III, Holy Roman Emperor. The latter was able to use this tax and a dynastic marriage to his advantage to gain back full control of Upper Alsace (apart from the free towns, but including Belfort) in 1477 when it became part of the demesne of the Habsburg family, who were also rulers of the empire. The town of Mulhouse joined the Swiss Confederation in 1515, where it was to remain until 1798.


By the time of the Protestant Reformation in the 16th century, Strasbourg was a prosperous community, and its inhabitants accepted Protestantism in 1523. Martin Bucer was a prominent Protestant reformer in the region. His efforts were countered by the Roman Catholic Habsburgs who tried to eradicate heresy in Upper Alsace. As a result, Alsace was transformed into a mosaic of Catholic and Protestant territories. On the other hand, Mömpelgard (Montbéliard) to the southwest of Alsace, belonging to the Counts of Württemberg since 1397, remained a Protestant enclave in France until 1793.


This situation prevailed until 1639, when most of Alsace was conquered by France so as to keep it out of the hands of the Spanish Habsburgs, who wanted a clear road to their valuable and rebellious possessions in the Spanish Netherlands. Beset by enemies and seeking to gain a free hand in Hungary, the Habsburgs sold their Sundgau territory (mostly in Upper Alsace) to France in 1646, which had occupied it, for the sum of 1.2 million Thalers. When hostilities were concluded in 1648 with the Treaty of Westphalia, most of Alsace was recognized as part of France, although some towns remained independent. The treaty stipulations regarding Alsace were complex; although the French king gained sovereignty, existing rights and customs of the inhabitants were largely preserved. France continued to maintain its customs border along the Vosges mountains where it had been, leaving Alsace more economically oriented to neighbouring German-speaking lands. The German language remained in use in local administration, in schools, and at the (Lutheran) University of Strasbourg, which continued to draw students from other German-speaking lands. The 1685 Edict of Fontainebleau, by which the French king ordered the suppression of French Protestantism, was not applied in Alsace. France did endeavour to promote Catholicism; Strasbourg Cathedral, for example, which had been Lutheran from 1524 to 1681, was returned to the Catholic Church. However, compared to the rest of France, Alsace enjoyed a climate of religious tolerance.


The year 1789 brought the French Revolution and with it the first division of Alsace into the départements of Haut- and Bas-Rhin. Alsatians played an active role in the French Revolution. On 21 July 1789, after receiving news of the Storming of the Bastille in Paris, a crowd of people stormed the Strasbourg city hall, forcing the city administrators to flee and putting symbolically an end to the feudal system in Alsace. In 1792, Rouget de Lisle composed in Strasbourg the Revolutionary marching song "La Marseillaise" (as Marching song for the Army of the Rhine), which later became the anthem of France. "La Marseillaise" was played for the first time in April of that year in front of the mayor of Strasbourg Philippe-Frédéric de Dietrich. Some of the most famous generals of the French Revolution also came from Alsace, notably Kellermann, the victor of Valmy, Kléber, who led the armies of the French Republic in Vendée and Westermann, who also fought in the Vendée.


At the same time, some Alsatians were in opposition to the Jacobins and sympathetic to the invading forces of Austria and Prussia who sought to crush the nascent revolutionary republic. Many of the residents of the Sundgau made "pilgrimages" to places like Mariastein Abbey, near Basel, in Switzerland, for baptisms and weddings. When the French Revolutionary Army of the Rhine was victorious, tens of thousands fled east before it. When they were later permitted to return (in some cases not until 1799), it was often to find that their lands and homes had been confiscated. These conditions led to emigration by hundreds of families to newly vacant lands in the Russian Empire in 1803–4 and again in 1808. A poignant retelling of this event based on what Goethe had personally witnessed can be found in his long poem Hermann and Dorothea.


The population grew rapidly, from 800,000 in 1814 to 914,000 in 1830 and 1,067,000 in 1846. The combination of economic and demographic factors led to hunger, housing shortages and a lack of work for young people. Thus, it is not surprising that people left Alsace, not only for Paris – where the Alsatian community grew in numbers, with famous members such as Baron Haussmann – but also for more distant places like Russia and the Austrian Empire, to take advantage of the new opportunities offered there: Austria had conquered lands in Eastern Europe from the Ottoman Empire and offered generous terms to colonists as a way of consolidating its hold on the new territories. Many Alsatians also began to sail to the United States, settling in many areas from 1820 to 1850. In 1843 and 1844, sailing ships bringing immigrant families from Alsace arrived at the port of New York. Some settled in Illinois, many to farm or to seek success in commercial ventures: for example, the sailing ships Sully (in May 1843) and Iowa (in June 1844) brought families who set up homes in northern Illinois and northern Indiana. Some Alsatian immigrants were noted for their roles in 19th-century American economic development. Others ventured to Canada to settle in southwestern Ontario, notably Waterloo County.


By 1790, the Jewish population of Alsace was approximately 22,500, about 3% of the provincial population. They were highly segregated and subject to long-standing anti-Jewish regulations. They maintained their own customs, Yiddish language, and historic traditions within the tightly-knit ghettos; they adhered to Talmudic law enforced by their rabbis. Jews were barred from most cities and instead lived in villages. They concentrated in trade, services, and especially in money lending. They financed about a third of the mortgages in Alsace. Official tolerance grew during the French Revolution, with full emancipation in 1791. However, local antisemitism also increased and Napoleon turned hostile in 1806, imposing a one-year moratorium on all debts owed to Jews.[citation needed] In the 1830-1870 era most Jews moved to the cities, where they integrated and acculturated, as antisemitism sharply declined. By 1831, the state began paying salaries to official rabbis, and in 1846 a special legal oath for Jews was discontinued. Antisemitic local riots occasionally occurred, especially during the Revolution of 1848. Merger of Alsace into Germany in 1871-1918 lessened antisemitic violence.


France started the Franco-Prussian War (1870–71), and was defeated by the Kingdom of Prussia and other German states. The end of the war led to the unification of Germany. Otto von Bismarck annexed Alsace and northern Lorraine to the new German Empire in 1871; unlike other members states of the German federation, which had governments of their own, the new Imperial territory of Alsace-Lorraine was under the sole authority of the Kaiser, administered directly by the imperial government in Berlin. Between 100,000 and 130,000 Alsatians (of a total population of about a million and a half) chose to remain French citizens and leave Reichsland Elsaß-Lothringen, many of them resettling in French Algeria as Pieds-Noirs. Only in 1911 was Alsace-Lorraine granted some measure of autonomy, which was manifested also in a flag and an anthem (Elsässisches Fahnenlied). In 1913, however, the Saverne Affair (French: Incident de Saverne) showed the limits of this new tolerance of the Alsatian identity.


During the First World War, to avoid ground fights between brothers, many Alsatians served as sailors in the Kaiserliche Marine and took part in the Naval mutinies that led to the abdication of the Kaiser in November 1918, which left Alsace-Lorraine without a nominal head of state. The sailors returned home and tried to found a republic. While Jacques Peirotes, at this time deputy at the Landrat Elsass-Lothringen and just elected mayor of Strasbourg, proclaimed the forfeiture of the German Empire and the advent of the French Republic, a self-proclaimed government of Alsace-Lorraine declared independence as the "Republic of Alsace-Lorraine". French troops entered Alsace less than two weeks later to quash the worker strikes and remove the newly established Soviets and revolutionaries from power. At the arrival of the French soldiers, many Alsatians and local Prussian/German administrators and bureaucrats cheered the re-establishment of order (which can be seen and is described in detail in the reference video below). Although U.S. President Woodrow Wilson had insisted that the région was self-ruling by legal status, as its constitution had stated it was bound to the sole authority of the Kaiser and not to the German state, France tolerated no plebiscite, as granted by the League of Nations to some eastern German territories at this time, because Alsatians were considered by the French public as fellow Frenchmen liberated from German rule. Germany ceded the region to France under the Treaty of Versailles.


Alsace-Lorraine was occupied by Germany in 1940 during the Second World War. Although Germany never formally annexed Alsace-Lorraine, it was incorporated into the Greater German Reich, which had been restructured into Reichsgaue. Alsace was merged with Baden, and Lorraine with the Saarland, to become part of a planned Westmark. During the war, 130,000 young men from Alsace and Lorraine were inducted into the German army against their will (malgré-nous) and in some cases, the Waffen SS. Some of the latter were involved in war crimes such as the Oradour-sur-Glane massacre. Most of them perished on the eastern front. The few that could escape fled to Switzerland or joined the resistance. In July 1944, 1500 malgré-nous were released from Soviet captivity and sent to Algiers, where they joined the Free French Forces.


Alsace is one of the most conservative régions of France. It is one of just two régions in metropolitan France where the conservative right won the 2004 région elections and thus controls the Alsace Regional Council. Conservative leader Nicolas Sarkozy got his best score in Alsace (over 65%) in the second round of the French presidential elections of 2007. The president of the Regional Council is Philippe Richert, a member of the Union for a Popular Movement, elected in the 2010 regional election. The frequently changing status of the région throughout history has left its mark on modern day politics in terms of a particular interest in national identity issues. Alsace is also one of the most pro-EU regions of France. It was one of the few French regions that voted 'yes' to the European Constitution in 2005.


Most of the Alsatian population is Roman Catholic, but, largely because of the region's German heritage, a significant Protestant community also exists: today, the EPCAAL (a Lutheran church) is France's second largest Protestant church, also forming an administrative union (UEPAL) with the much smaller Calvinist EPRAL. Unlike the rest of France, the Local law in Alsace-Moselle still provides for to the Napoleonic Concordat of 1801 and the organic articles, which provides public subsidies to the Roman Catholic, Lutheran, and Calvinist churches, as well as to Jewish synagogues; religion classes in one of these faiths is compulsory in public schools. This divergence in policy from the French majority is due to the region having been part of Imperial Germany when the 1905 law separating the French church and state was instituted (for a more comprehensive history, see: Alsace-Lorraine). Controversy erupts periodically on the appropriateness of this legal disposition, as well as on the exclusion of other religions from this arrangement.


Following the Protestant Reformation, promoted by local reformer Martin Bucer, the principle of cuius regio, eius religio led to a certain amount of religious diversity in the highlands of northern Alsace. Landowners, who as "local lords" had the right to decide which religion was allowed on their land, were eager to entice populations from the more attractive lowlands to settle and develop their property. Many accepted without discrimination Catholics, Lutherans, Calvinists, Jews and Anabaptists. Multiconfessional villages appeared, particularly in the region of Alsace bossue. Alsace became one of the French regions boasting a thriving Jewish community, and the only region with a noticeable Anabaptist population. The schism of the Amish under the lead of Jacob Amman from the Mennonites occurred in 1693 in Sainte-Marie-aux-Mines. The strongly Catholic Louis XIV tried in vain to drive them from Alsace. When Napoleon imposed military conscription without religious exception, most emigrated to the American continent.


There is controversy around the recognition of the Alsacian flag. The authentic historical flag is the Rot-un-Wiss ; Red and White are commonly found on the coat of arms of Alsacian cities (Strasbourg, Mulhouse, Sélestat...) and of many Swiss cites, especially in Basel's region. The German region Hesse uses a flag similar to the Rot-un-Wiss. As it underlines the Germanic roots of the region, it was replaced in 1949 by a new "Union jack-like" flag representing the union of the two déprtements. It has, however, no real historical relevance. It has been since replaced again by a slightly different one, also representing the two départements. With the purpose of "Frenchizing" the region, the Rot-un-Wiss has not been recognized by Paris. Some overzealous statesmen have called it a Nazi invention - while its origins date back to the XIth century and the Red and White banner of Gérard de Lorraine (aka. d'Alsace). The Rot-un-Wiss flag is still known as the real historical emblem of the region by most of the population and the departments' parliaments and has been widely used during protests against the creation of a new "super-region" gathering Champagne-Ardennes, Lorraine and Alsace, namely on Colmar's statue of liberty.


From the annexation of Alsace by France in the 17th century and the language policy of the French Revolution up to 1870, knowledge of French in Alsace increased considerably. With the education reforms of the 19th century, the middle classes began to speak and write French well. The French language never really managed, however, to win over the masses, the vast majority of whom continued to speak their German dialects and write in German (which we would now call "standard German").[citation needed]


During a reannexation by Germany (1940–1945), High German was reinstated as the language of education. The population was forced to speak German and 'French' family names were Germanized. Following the Second World War, the 1927 regulation was not reinstated and the teaching of German in primary schools was suspended by a provisional rectorial decree, which was supposed to enable French to regain lost ground. The teaching of German became a major issue, however, as early as 1946. Following World War II, the French government pursued, in line with its traditional language policy, a campaign to suppress the use of German as part of a wider Francization campaign.


It was not until 9 June 1982, with the Circulaire sur la langue et la culture régionales en Alsace (Memorandum on regional language and culture in Alsace) issued by the Vice-Chancellor of the Académie Pierre Deyon, that the teaching of German in primary schools in Alsace really began to be given more official status. The Ministerial Memorandum of 21 June 1982, known as the Circulaire Savary, introduced financial support, over three years, for the teaching of regional languages in schools and universities. This memorandum was, however, implemented in a fairly lax manner.


Both Alsatian and Standard German were for a time banned from public life (including street and city names, official administration, and educational system). Though the ban has long been lifted and street signs today are often bilingual, Alsace-Lorraine is today very French in language and culture. Few young people speak Alsatian today, although there do still exist one or two enclaves in the Sundgau region where some older inhabitants cannot speak French, and where Alsatian is still used as the mother tongue. A related Alemannic German survives on the opposite bank of the Rhine, in Baden, and especially in Switzerland. However, while French is the major language of the region, the Alsatian dialect of French is heavily influenced by German and other languages such a Yiddish in phonology and vocabulary.


The constitution of the Fifth Republic states that French alone is the official language of the Republic. However, Alsatian, along with other regional languages, are recognized by the French government in the official list of languages of France. A 1999 INSEE survey counted 548,000 adult speakers of Alsatian in France, making it the second most-spoken regional language in the country (after Occitan). Like all regional languages in France, however, the transmission of Alsatian is on the decline. While 39% of the adult population of Alsace speaks Alsatian, only one in four children speaks it, and only one in ten children uses it regularly.


The gastronomic symbol of the région is undoubtedly the Choucroute, a local variety of Sauerkraut. The word Sauerkraut in Alsatian has the form sûrkrût, same as in other southwestern German dialects, and means "sour cabbage" as its Standard German equivalent. This word was included into the French language as choucroute. To make it, the cabbage is finely shredded, layered with salt and juniper and left to ferment in wooden barrels. Sauerkraut can be served with poultry, pork, sausage or even fish. Traditionally it is served with Strasbourg sausage or frankfurters, bacon, smoked pork or smoked Morteau or Montbéliard sausages, or a selection of other pork products. Served alongside are often roasted or steamed potatoes or dumplings.


"Alsatia", the Latin form of Alsace's name, has long ago entered the English language with the specialized meaning of "a lawless place" or "a place under no jurisdiction" - since Alsace was conceived by English people to be such. It was used into the 20th century as a term for a ramshackle marketplace, "protected by ancient custom and the independence of their patrons". As of 2007, the word is still in use among the English and Australian judiciaries with the meaning of a place where the law cannot reach: "In setting up the Serious Organised Crime Agency, the state has set out to create an Alsatia - a region of executive action free of judicial oversight," Lord Justice Sedley in UMBS v SOCA 2007.


At present, plans are being considered for building a new dual carriageway west of Strasbourg, which would reduce the buildup of traffic in that area by picking up north and southbound vehicles and getting rid of the buildup outside Strasbourg. The line plans to link up the interchange of Hœrdt to the north of Strasbourg, with Innenheim in the southwest. The opening is envisaged at the end of 2011, with an average usage of 41,000 vehicles a day. Estimates of the French Works Commissioner however, raised some doubts over the interest of such a project, since it would pick up only about 10% of the traffic of the A35 at Strasbourg. Paradoxically, this reversed the situation of the 1950s. At that time, the French trunk road left of the Rhine not been built, so that traffic would cross into Germany to use the Karlsruhe-Basel Autobahn.


Carnival (see other spellings and names) is a Christian festive season that occurs before the Christian season of Lent. The main events typically occur during February or early March, during the period historically known as Shrovetide (or Pre-Lent). Carnival typically involves a public celebration and/or parade combining some elements of a circus, masks and public street party. People wear masks and costumes during many such celebrations, allowing them to lose their everyday individuality and experience a heightened sense of social unity. Excessive consumption of alcohol, meat, and other foods proscribed during Lent is extremely common. Other common features of carnival include mock battles such as food fights; social satire and mockery of authorities; the grotesque body displaying exaggerated features especially large noses, bellies, mouths, and phalli or elements of animal bodies; abusive language and degrading acts; depictions of disease and gleeful death; and a general reversal of everyday rules and norms.


The term Carnival is traditionally used in areas with a large Catholic presence. However, the Philippines, a predominantly Roman Catholic country, does not celebrate Carnival anymore since the dissolution of the Manila Carnival after 1939, the last carnival in the country. In historically Lutheran countries, the celebration is known as Fastelavn, and in areas with a high concentration of Anglicans and Methodists, pre-Lenten celebrations, along with penitential observances, occur on Shrove Tuesday. In Eastern Orthodox nations, Maslenitsa is celebrated during the last week before Great Lent. In German-speaking Europe and the Netherlands, the Carnival season traditionally opens on 11/11 (often at 11:11 a.m.). This dates back to celebrations before the Advent season or with harvest celebrations of St. Martin's Day.


Traditionally a carnival feast was the last opportunity to eat well before the time of food shortage at the end of the winter during which one was limited to the minimum necessary. On what nowadays is called vastenavond (the days before fasting) all the remaining winter stores of lard, butter and meat which were left would be eaten, for it would soon start to rot and decay. The selected livestock had in fact already been slaughtered in November and the meat would be no longer preservable. All the food that had survived the winter had to be eaten to assure that everyone was fed enough to survive until the coming spring would provide new food sources.


Several Germanic tribes celebrated the returning of the daylight. A predominant deity was during this jubilee driven around in a noisy procession on a ship on wheels. The winter would be driven out, to make sure that fertility could return in spring. A central figure was possibly the fertility goddess Nerthus. Also there are some indications that the effigy of Nerthus or Freyr was placed on a ship with wheels and accompanied by a procession of people in animal disguise and men in women's clothes. Aboard the ship would the marriage of a man and woman be consummated as a fertility ritual.


Tacitus wrote in his Germania: Germania 9.6: Ceterum nec cohibere parietibus deos neque in ullam humani oris speciem adsimulare ex magnitudine caelestium arbitrator – "The Germans, however, do not consider it consistent with the grandeur of celestial beings to confine the gods within walls, or to liken them to the form of any human countenance." Germania 40: mox vehiculum et vestis et, si credere velis, numen ipsum secreto lacu abluitur – "Afterwards the car, the vestments, and, if you like to believe it, the divinity herself, are purified in a secret lake."


Traditionally the feast also applied to sexual desires, which were supposed to be suppressed during the following fasting. Before Lent began, all rich food and drink were consumed in what became a giant celebration that involved the whole community, and is thought to be the origin of Carnival. The Lenten period of the Liturgical calendar, the six weeks directly before Easter, was originally marked by fasting and other pious or penitential practices. During Lent, no parties or celebrations were held, and people refrained from eating rich foods, such as meat, dairy, fat and sugar.


While christian festivals such as corpus christi were church-sanctioned celebrations, Carnival was also a manifestation of European folk culture. In the Christian tradition the fasting is to commemorate the 40 days that Jesus fasted in the desert according to the New Testament and also to reflect on Christian values. As with many other Christian festivals such as Christmas which was originally a pagan midwinter festival, the Christian church has found it easier to turn the pagan Carnaval in a catholic tradition than to eliminate it.  Unlike today, carnival in the Middle Ages took not just a few days, but it covered almost the entire period between Christmas and the beginning of Lent. In those two months, several Catholic holidays were seized by the Catholic population as an outlet for their daily frustrations.


In the year 743 the synod in Leptines (Leptines is located near Binche in Belgium) spoke out furiously against the excesses in the month of February. Also from the same period dates the phrase: "Whoever in February by a variety of less honorable acts tries to drive out winter is not a Christian, but a pagan." Confession books from around 800 contain more information about how people would dress as an animal or old woman during the festivities in January and February, even though this was a sin with no small penance. Also in Spain, San Isidoro de Sevilla is written complaint in the seventh century that people coming out into the streets disguised in many cases the opposite gender.


While forming an integral part of the Christian calendar, particularly in Catholic regions, many Carnival traditions resemble those antedating Christianity. Italian Carnival is sometimes thought to be derived from the ancient Roman festivals of Saturnalia and Bacchanalia. The Saturnalia, in turn, may be based on the Greek Dionysia and Oriental festivals. For the start of the Roman Saturnalia, on December 17 authorities chose an enemy of the Roman people to represent the Lord of Misrule in each community. These men and women were forced to indulge in food and physical pleasures throughout the week, horribly murdered on December 25th: "destroying the forces of darkness".


While medieval pageants and festivals such as Corpus Christi were church-sanctioned, Carnival was also a manifestation of medieval folk culture. Many local Carnival customs are claimed to derive from local pre-Christian rituals, such as elaborate rites involving masked figures in the Swabian–Alemannic Fastnacht. However, evidence is insufficient to establish a direct origin from Saturnalia or other ancient festivals. No complete accounts of Saturnalia survive and the shared features of feasting, role reversals, temporary social equality, masks and permitted rule-breaking do not necessarily constitute a coherent festival or link these festivals. These similarities may represent a reservoir of cultural resources that can embody multiple meanings and functions. For example, Easter begins with the resurrection of Jesus, followed by a liminal period and ends with rebirth. Carnival reverses this as King Carnival comes to life, a liminal period follows before his death. Both feasts are calculated by the lunar calendar. Both Jesus and King Carnival may be seen as expiatory figures who make a gift to the people with their deaths. In the case of Jesus, the gift is eternal life in heaven and in the case of King Carnival, the acknowledgement that death is a necessary part of the cycle of life. Besides Christian anti-Judaism, the commonalities between church and Carnival rituals and imagery suggest a common root. Christ's passion is itself grotesque: Since early Christianity Christ is figured as the victim of summary judgement, is tortured and executed by Romans before a Jewish mob ("His blood is on us and on our children!" Matthew 27:24–25). Holy Week processions in Spain include crowds who vociferously insult the figure of Jesus. Irreverence, parody, degradation and laughter at a tragicomic effigy God can be seen as intensifications of the sacred order. In 1466, the Catholic Church under Pope Paul II revieved customs of the Saturnalia carnival: Jews were forced to race naked through the streets of the city of Rome. “Before they were to run, the Jews were richly fed, so as to make the race more difficult for them and at the same time more amusing for spectators. They ran… amid Rome’s taunting shrieks and peals of laughter, while the Holy Father stood upon a richly ornamented balcony and laughed heartily”, an eyewitness reports.


Some of the best-known traditions, including carnal parades and masquerade balls, were first recorded in medieval Italy. The carnival of Venice was, for a long time, the most famous carnival (although Napoleon abolished it in 1797 and only in 1979 was the tradition restored). From Italy, Carnival traditions spread to Spain, Portugal and France and from France to New France in North America. From Spain and Portugal it spread with colonization to the Caribbean and Latin America. In the early 19th century in the German Rhineland and Southern Netherlands, the weakened medieval tradition also revive. Continuously in the 18th and 19th centuries CE, as part of the annual Saturnalia abuse of the carnival in Rome, rabbis of the ghetto were forced to march through the city streets wearing foolish guise, jeered upon and pelted by a variety of missiles from the crowd. A petition of the Jewish community of Rome sent in 1836 to Pope Gregory XVI to stop the annual anti-semitic Saturnalia abuse got a negation: “It is not opportune to make any innovation.”


Carnival was introduced by Portuguese settlers. The celebration is celebrated on each of the archipelago's nine inhabited islands. In Mindelo, São Vicente groups challenge each other for a yearly prize. It has imported various Brazilian carnival traditions. The celebration in SãoNicolau is more traditional, where established groups parade through the Ribeira Brava, gathering in the town square, although it has adopted drums, floats and costumes from Brazil. In São Nicolau three groups, Copa Cabana, Estrela Azul and Brilho Da Zona constructs a painted float using fire, newspaper for the mold, iron and steel to for structure. Carnival São Nicolau is celebrated over three days: dawn Saturday, Sunday afternoon, and Tuesday.


In India, Carnival is celebrated only in the state of Goa and a Roman Catholic tradition, where it is known as Intruz which means swindler while Entrudo, the appropriate word in Portuguese for Carnival. The largest celebration takes place in the city of Panjim which was part of Velha Conquista, Goa, but now is celebrate throughout the state. The tradition was introduced by the Portuguese who ruled Goa for over four centuries. On Tuesday preceding Ash Wednesday, the European Tradition of Fat Tuesday is celebrated with the partaking of eating of crepes also called as "AleBelle." The crepes are filled with freshly grated coconut and heat condensed coconut sap that sequentially converts it into a brown sweet molasses and additional heat concentration solidifies it to jaggery. The celebrations of Carnival peak for three days and nights and precede Ash Wednesday. When the legendary King Momo takes over the state. All-night parades occur throughout the state with bands, dances and floats and grand balls are held in the evenings.


The Carnival of Malmedy is locally called Cwarmê. Even if Malmedy is located in the east Belgium, near the German-speaking area, the Cwarmê is a pure walloon and Latin carnival. The celebration takes place during 4 days before the Shrove Tuesday. The Cwarmê Sunday is the most important and insteresting to see. All the old traditional costumes parade in the street. The Cwarmê is a "street carnival" and is not only a parade. People who are disguised pass through the crowd and perform a part of the traditional costume they wear. The famous traditional costumes at the Cwarmê of Malmedy are the Haguète, the Longuès-Brèsses and the Long-Né.


Some Belgian cities hold Carnivals during Lent. One of the best-known is Stavelot, where the Carnival de la Laetare takes place on Laetare Sunday, the fourth Sunday of Lent. The participants include the Blancs-Moussis, who dress in white, carry long red noses and parade through town attacking bystanders with confetti and dried pig bladders. The town of Halle also celebrates on Laetare Sunday. Belgium's oldest parade is the Carnival Parade of Maaseik, also held on Laetare Sunday, which originated in 1865.


Many towns in Croatia's Kvarner region (and in other parts of the country) observe the Carnival period, incorporating local traditions and celebrating local culture. Just before the end of Carnival, every Kvarner town burns a man-like doll called a "Jure Piškanac", who is blamed for all the strife of the previous year. The Zvončari, or bell-ringers, wear bells and large head regalia representing their areas of origin (for example, those from Halubje wear regalia in the shape of animal heads). The traditional Carnival food is fritule, a pastry. This festival can also be called Poklade.


Carnival has been celebrated for centuries. The tradition was likely established under Venetian rule around the 16th century. It may have been influenced by Greek traditions, such as festivities for deities such as Dionysus. The celebration originally involved dressing in costumes and holding masked balls or visiting friends. In the twentieth century it became an organized event held during the 10 days preceding Lent (according to the Greek Orthodox calendar). The festival is celebrated almost exclusively in the city of Limassol.


Three main parades take place during Carnival. The first is held on the first day, during which the "Carnival King" (either a person in costume or an effigy) rides through the city on his carriage. The second is held on the first Sunday of the festival and the participants are mainly children. The third and largest takes place on the last day of Carnival and involves hundreds of people walking in costume along the town's longest avenue. The latter two parades are open to anyone who wishes to participate.


In Norway, students having seen celebrations in Paris introduced Carnival processions, masked balls and Carnival balls to Christiana in the 1840s and 1850s. From 1863, the artist federation kunstnerforeningen held annual Carnival balls in the old Freemasons lodge, which inspired Johan Svendsens compositions "Norsk Kunstnerkarneval" and "Karneval in Paris". The following year, Svendsens Festpolonaise was written for the opening procession. Edvard Grieg attended and wrote "aus dem Karneval" (folkelivsbilleder Op. 19). Since 1988, the student organization Tårnseilerne has produced annual masquerade balls in Oslo, with masks, costumes and processions after attending an opera performance. The Carnival season also includes Fastelavens søndag (with cream buns) and fastelavensris with decorated branches.


The "Rheinische" Carnival is held in the west of Germany, mainly in the states of North Rhine-Westphalia or Nordrhein-Westfalen, Rhineland Palatinate or Rheinland-Pfalz, but also in Hessen [including Oberhessen], Bavaria and other states. Some cities are more famous for celebrations such as parades and costume balls. Köln or Cologne Carnival, as well as Mainz and Düsseldorf are the largest and most famous. Other cities have their own, often less well-known celebrations, parades and parties such as Worms am Rhein, Speyer, Kaiserslautern, Frankfurt, Darmstadt, Mannheim, Ludwigshafen, Stuttgart, Augsburg and München [Munich] Nürnberg. On Carnival Thursday (called "Old Women Day" or "The Women's Day") in commemoration of an 1824 revolt by washer-women, women storm city halls, cut men's ties, and are allowed to kiss any passing man.


In Greece Carnival is also known as the Apokriés (Greek: Αποκριές, "saying goodbye to meat"), or the season of the "Opening of the Triodion", so named after the liturgical book used by the church from then until Holy Week. One of the season's high points is Tsiknopempti, when celebrants enjoy roast beef dinners; the ritual is repeated the following Sunday. The following week, the last before Lent, is called Tyrinē (Greek: Τυρινή, "cheese [week]") because meat is forbidden, although dairy products are not. Lent begins on "Clean Monday", the day after "Cheese Sunday". Throughout the Carnival season, people disguise themselves as maskarádes ("masqueraders") and engage in pranks and revelry.


Other regions host festivities of smaller extent, focused on the reenactment of traditional carnevalic customs, such as Tyrnavos (Thessaly), Kozani (West Macedonia), Rethymno (Crete) and in Xanthi (East Macedonia and Thrace). Tyrnavos holds an annual Phallus festival, a traditional "phallkloric" event in which giant, gaudily painted effigies of phalluses made of papier maché are paraded, and which women are asked to touch or kiss. Their reward for so doing is a shot of the famous local tsipouro alcohol spirit. Every year, from 1 to 8 January, mostly in regions of Western Macedonia, Carnival fiestas and festivals erupt. The best known is the Kastorian Carnival or "Ragoutsaria" (Gr. "Ραγκουτσάρια") [tags: Kastoria, Kastorian Carnival, Ragoutsaria, Ραγκουτσαρια, Καστοριά]. It takes place from 6 to 8 January with mass participation serenaded by brass bands, pipises, Macedonian and grand casa drums. It is an ancient celebration of nature's rebirth (fiestas for Dionysus (Dionysia) and Kronos (Saturnalia)), which ends the third day in a dance in the medieval square Ntoltso where the bands play at the same time.


Carnival in the Netherlands is called Carnaval, Vastenavond or Vastelaovend(j), and is most celebrated in traditionally Catholic regions, mainly the southern provinces North Brabant and Limburg. Dutch Carnaval is officially celebrated on the Sunday through Tuesday preceding Ash Wednesday. Although traditions vary from town to town, some common characteristics of Dutch Carnaval include a parade, a "prince" plus cortège ("Jester/adjutant and Council of 11"), a Peasant Wedding (boerenbruiloft), and eating herring (haring happen) on Ash Wednesday.


The Strumica Carnival (Macedonian: Струмички Карневал, translated Strumichki Karneval) has been held since at least 1670, when the Turkish author Evlija Chelebija wrote while staying there, "I came into a town located in the foothills of a high hillock and what I saw that night was masked people running house–to–house, with laughter, scream and song." The Carnival took an organized form in 1991; in 1994, Strumica became a member of FECC and in 1998 hosted the XVIII International Congress of Carnival Cities. The Strumica Carnival opens on a Saturday night at a masked ball where the Prince and Princess are chosen; the main Carnival night is on Tuesday, when masked participants (including groups from abroad) compete in various subjects. As of 2000, the Festival of Caricatures and Aphorisms has been held as part of Strumica's Carnival celebrations.


The Slovenian countryside displays a variety of disguised groups and individual characters among which the most popular and characteristic is the Kurent (plural: Kurenti), a monstrous and demon-like, but fluffy figure. The most significant festival is held in Ptuj (see: Kurentovanje). Its special feature are the Kurents themselves, magical creatures from another world, who visit major events throughout the country, trying to banish the winter and announce spring's arrival, fertility, and new life with noise and dancing. The origin of the Kurent is a mystery, and not much is known of the times, beliefs, or purposes connected with its first appearance. The origin of the name itself is obscure.


The most famous groups are the chirigotas, choirs and comparsas. The chirigotas are well known witty, satiric popular groups who sing about politics, new times and household topics, wearing the same costume, which they prepare for the whole year. The Choirs (coros) are wider groups that go on open carts through the streets singing with an orchestra of guitars and lutes. Their signature piece is the "Carnival Tango", alternating comical and serious repertory. The comparsas are the serious counterpart of the chirigota in Cádiz, and the poetic lyrics and the criticism are their main ingredients. They have a more elaborated polyphony that is easily recognizable by the typical countertenor voice.


In Catalonia people dress in masks and costume (often in themed groups) and organize a week-long series of parties, pranks, outlandish activities such as bed races, street dramas satirizing public figures and raucous processions to welcome the arrival of Sa Majestat el Rei Carnestoltes (His Majesty King Carnival), known by various titles, including el Rei dels poca-soltes (King of the Crackpots), Princep etern de Cornudella (Eternal Prince of Cuckoldry), Duc de ximples i corrumputs (Duke of Fools and the Corrupt), Marquès de la bona mamella (Marquis of the lovely breast), Comte de tots els barruts (Count of the Insolent), Baró de les Calaverades (Baron of Nocturnal Debaucheries), and Senyor de l'alt Plàtan florit, dels barraquers i gamberrades i artista d'honor dalt del llit (Lord of the Tall Banana in Bloom, of the Voyeurs and Punks and the Artist of Honor upon the Bed).


The King presides over a period of misrule in which conventional social rules may be broken and reckless behavior is encouraged. Festivities are held in the open air, beginning with a cercavila, a ritual procession throughout the town to call everyone to attend. Rues of masked revelers dance alongside. On Thursday Dijous Gras (Fat Thursday) is celebrated, also called 'omelette day' (el dia de la truita), coques (de llardons, butifarra d'ou, butifarra) and omelettes are eaten. The festivities end on Ash Wednesday with elaborate funeral rituals marking the death of King Carnival, who is typically burned on a pyre in what is called the burial of the sardine (enterrament de la sardina), or, in Vilanova, as l'enterro.


The Carnival of Vilanova i la Geltrú has documented history from 1790 and is one of the richest in the variety of its acts and rituals. It adopts an ancient style in which satire, the grotesque body (particularly cross-dressing and displays of exaggerated bellies, noses and phalli) and above all, active participation are valued over glamorous, media-friendly spectacles that Vilanovins mock as "thighs and feathers". It is best known for Les Comparses (held on Sunday), a tumultuous dance in which 12,000 or more dancers organized into rival groups throw 75 tons of hard candies at one other. The women protect their faces with Mantons de Manila (Manila shawls) but eye-patches and slings for broken arms are common the following week. Vilanovins organize an elaborate ritual for the arrival of King Carnival called l'Arrivo that changes every year. It includes a raucous procession of floats and dancers lampooning current events or public figures and a bitingly satiric sermon (el sermo) delivered by the King himself. On Dijous Gras, Vilanovin children are excused from school to participate in the Merengada, a day-long scene of eating and fighting with sticky, sweet meringue.


Adults have a meringue battle at midnight at the historic Plaça de les Cols. In the mysterious sortida del Moixo Foguer (the outing of Little-Bird-Bonfire) accompanied by the Xerraire (jabberer) who insults the crowd. In the King's precession he and his concubines scandalize the town with their sexual behavior. A correfoc (fire run) or Devil's dance (Ball de diables, features dancing youth amid the sparks and explosions of the ritual crew of devils. Other items includes bed races in the streets, the debauched Nit dels Mascarots, Karaoke sausage roasts, xatonades, the children's party, Vidalet, the last night of revelry, Vidalot, the talking-dance of the Mismatched Couples (Ball de Malcasats) and the children's King Caramel whose massive belly, long nose and sausage-like hair hint at his insatiable appetites.


For the King's funeral, people dress in elaborate mourning costume, many of them cross-dressing men who carry bouquets of phallic vegetables. In the funeral house, the body of the King is surrounded by an honor guard and weeping concubines, crying over the loss of sexual pleasure brought about by his death. The King's body is carried to the Plaça de la Vila where a satiric eulogy is delivered while the townspeople eat salty grilled sardines with bread and wine, suggesting the symbolic cannibalism of the communion ritual. Finally, amid rockets and explosions, the King's body is burned in a massive pyre.


Carnaval de Solsona takes place in Solsona, Lleida. It is one of the longest; free events in the streets, and nightly concerts run for more than a week. The Carnival is known for a legend that explains how a donkey was hung at the tower bell − because the animal wanted to eat grass that grew on the top of the tower. To celebrate this legend, locals hang a stuffed donkey at the tower that "pisses" above the excited crowd using a water pump. This event is the most important and takes place on Saturday night. For this reason, the inhabitants are called "matarrucs" ("donkey killers").


Tarragona has one of the region's most complete ritual sequences. The events start with the building of a huge barrel and ends with its burning with the effigies of the King and Queen. On Saturday, the main parade takes place with masked groups, zoomorphic figures, music and percussion bands, and groups with fireworks (the devils, the dragon, the ox, the female dragon). Carnival groups stand out for their clothes full of elegance, showing brilliant examples of fabric crafts, at the Saturday and Sunday parades. About 5,000 people are members of the parade groups.


Carnival means weeks of events that bring colourfully decorated floats, contagiously throbbing music, luxuriously costumed groups of celebrants of all ages, King and Queen elections, electrifying jump-ups and torchlight parades, the Jouvert morning: the Children's Parades and finally the Grand Parade. Aruba's biggest celebration is a month-long affair consisting of festive "jump-ups" (street parades), spectacular parades and creative contests. Music and flamboyant costumes play a central role, from the Queen elections to the Grand Parade. Street parades continue in various districts throughout the month, with brass band, steel drum and roadmarch tunes. On the evening before Lent, Carnival ends with the symbolic burning of King Momo.


Carnival is known as Crop Over and is Barbados's biggest festival. Its early beginnings were on the sugar cane plantations during the colonial period. Crop over began in 1688, and featured singing, dancing and accompaniment by shak-shak, banjo, triangle, fiddle, guitar, bottles filled with water and bones. Other traditions included climbing a greased pole, feasting and drinking competitions. Originally signaling the end of the yearly cane harvest, it evolved into a national festival. In the late 20th century, Crop Over began to closely mirror the Trinidad Carnival. Beginning in June, Crop Over runs until the first Monday in August when it culminates in the finale, The Grand Kadooment.


A major feature is the calypso competition. Calypso music, originating in Trinidad, uses syncopated rhythm and topical lyrics. It offers a medium in which to satirise local politics, amidst the general bacchanal. Calypso tents, also originating in Trinidad, feature cadres of musicians who perform biting social commentaries, political exposés or rousing exhortations to "wuk dah waistline" and "roll dat bumper". The groups compete for the Calypso Monarch Award, while the air is redolent with the smells of Bajan cooking during the Bridgetown Market Street Fair. The Cohobblopot Festival blends dance, drama and music with the crowning of the King and Queen of costume bands. Every evening the "Pic-o-de-Crop" Show is performed after the King of Calypso is finally crowned. The climax of the festival is Kadooment Day celebrated with a national holiday when costume bands fill the streets with pulsating Barbadian rhythms and fireworks.


Comparsas are held throughout the week, consisting of large groups "of dancers dancing and traveling on the streets, followed by a Carrosa (carriage) where the musicians play. The Comparsa is a development of African processions where groups of devotees follow a given saint or deity during a particular religious celebration". One of the most popular comparsas of Fiesta de Carnaval is the male group comparsa, usually composed of notable men from the community who dress up in outlandish costumes or cross-dress and dance to compete for money and prizes. Other popular activities include body painting and flour fighting. "On the last day of Carnival painters flood the street to paint each other. This simply means that a mixture of water paint and water or raw eggs is used to paint people on the streets, the goal being to paint as many people as you can".


Carnival in Haiti started in 1804 in the capital Port-au-Prince after the declaration of independence. The Port-au-Prince Carnival is one of the largest in North America. It is known as Kanaval in the Creole language. It starts in January, known as "Pre-Kanaval", while the main carnival activities begin in February. In July 2012, Haiti had another carnival called Kanaval de Fleur. Beautiful costumes, floats, Rara parades, masks, foods, and popular rasin music (like Boukman Eksperyans, Foula Vodoule, Tokay, Boukan Ginen, Eritaj, etc.) and kompa bands (such as T-Vice, Djakout No. 1, Sweet Micky, Kreyòl La, D.P. Express, Mizik Mizik, Ram, T-Micky, Carimi, Djakout Mizik, and Scorpio Fever) play for dancers in the streets of the plaza of Champ-de-Mars. An annual song competition takes place.


J'ouvert, or "Dirty Mas", takes place before dawn on the Monday (known as Carnival Monday) before Ash Wednesday. It means ""opening of the day". Revelers dress in costumes embodying puns on current affairs, especially political and social events. "Clean Mud" (clay mud), oil paint and body paint are familiar during J'ouvert. A common character is "Jab-jabs" (devils, blue, black or red) complete with pitchfork, pointed horns and tails. A King and Queen of J'ouvert are chosen, based on their witty political/social messages.


Carnival Tuesday hosts the main events. Full costume is worn, complete with make-up and body paint/adornment. Usually "Mas Boots" that complement the costumes are worn. Each band has their costume presentation based on a particular theme, and contains various sections (some consisting of thousands of revelers) that reflect these themes. The street parade and band costume competition take place. The mas bands eventually converge on the Queen's Park Savannah to pass on "The Stage" for judging. The singer of the most played song is crowned Road March King or Queen earning prize money and usually a vehicle.


In Mexico, Carnival is celebrated in about 225 cities and towns. The largest is in Mazatlán and the city of Veracruz with others in Baja California and Yucatán. The larger city Carnivals employ costumes, elected queens and parades with floats, but Carnival celebrations in smaller and rural areas vary widely depending on the level of European influence during Mexico's colonial period. The largest of these is in Huejotzingo, Puebla where most townspeople take part in mock combat with rifles shooting blanks, roughly based on the Battle of Puebla. Other important states with local traditions include Morelos, Oaxaca, Tlaxcala and Chiapas.


Carnival celebrations, usually referred to as Mardi Gras (Fat Tuesday in French), were first celebrated in the Gulf Coast area, but now occur in many states. Customs originated in the onetime French colonial capitals of Mobile (now in Alabama), New Orleans (Louisiana) and Biloxi (Mississippi), all of which have celebrated for many years with street parades and masked balls. Other major American cities with celebrations include Washington, DC; St. Louis, Missouri; San Francisco; San Diego; Galveston, Texas; and Miami, Pensacola, Tampa, and Orlando in Florida.


Carnival is celebrated in New York City in Brooklyn. As in the UK, the timing of Carnival split from the Christian calendar and is celebrated on Labor Day Monday, in September. It is called the Labor Day Carnival, West Indian Day Parade or West Indian Day Carnival, and was founded by immigrants from Trinidad. That country has one of the largest Caribbean Carnivals. In the mid twentieth century, West Indians moved the event from the beginning of Lent to the Labor Day weekend. Carnival is one of the largest parades and street festivals in New York, with over one million attending. The parade, which consists of steel bands, floats, elaborate Carnival costumes and sound trucks, proceeds along Brooklyn's Eastern Parkway in the Crown Heights neighborhood.


In Argentina, the most representative Carnival performed is the so-called Murga, although other famous Carnivals, more like Brazil's, are held in Argentine Mesopotamia and the North-East. Gualeguaychú in the east of Entre Ríos province is the most important Carnival city and has one of the largest parades. It adopts a musical background similar to Brazilian or Uruguayan Carnival. Corrientes is another city with a Carnival tradition. Chamame is a popular musical style. In all major cities and many towns throughout the country, Carnival is celebrated.


La Diablada Carnival takes place in Oruro in central Bolivia. It is celebrated in honor of the miners' patron saint, Vírgen de Socavon (the Virgin of the Tunnels). Over 50 parade groups dance, sing and play music over a five kilometre-long course. Participants dress up as demons, devils, angels, Incas and Spanish conquistadors. Dances include caporales and tinkus. The parade runs from morning until late at night, 18 hours a day, 3 days before Ash Wednesday. It was declared the 2001 "Masterpieces of Oral Heritage and Intangible Heritage of Humanity" for UNESCO. Throughout the country celebrations are held involving traditional rhythms and water parties. In Santa Cruz de la Sierra, on the east side of the country, tropical weather allows a Brazilian-type Carnival, with Comparsas dancing traditional songs in matching uniforms.


Samba Schools are large, social entities with thousands of members and a theme for their song and parade each year. In Rio Carnival, samba schoolsparade in the Sambadrome ("sambódromo" in Portuguese). Some of the most famous include GRES Estação Primeira de Mangueira, GRES Portela, GRES Imperatriz Leopoldinense, GRES Beija-Flor de Nilópolis, GRES Mocidade Independente de Padre Miguel, and recently, Unidos da Tijuca and GRES União da Ilha do Governador. Local tourists pay $500–950, depending on the costume, to buy a Samba costume and dance in the parade. Blocos are small informal groups with a definite theme in their samba, usually satirizing the political situation. About 30 schools in Rio gather hundreds of thousands of participants. More than 440 blocos operate in Rio. Bandas are samba musical bands, also called "street carnival bands", usually formed within a single neighborhood or musical back-ground. The Carnival industry chain amassed in 2012 almost US$1 billion in revenues.


The Carnival continued its evolution in small/unimportant towns out of view of the rulers. The result was the uninterrupted celebration of Carnival festivals in Barranquilla (see Barranquilla's Carnival) now recognized as one of the Masterpieces of the Oral and Intangible Heritage of Humanity. The Barranquilla Carnival includes several parades on Friday and Saturday nights beginning on 11 January and ending with a six-day non-stop festival, beginning the Wednesday prior to Ash Wednesday and ending Tuesday midnight. Other celebrations occur in villages along the lower Magdalena River in northern Colombia, and in Pasto, Nariño (see Blacks and Whites' Carnival) in the south of the country. In the early 20th century, attempts to introduce Carnival in Bogotá were rejected by the government. The Bogotá Carnival was renewed in the 21st century.


The most famed Carnival festivities are in Guaranda (Bolivar province) and Ambato (Tungurahua province). In Ambato, the festivities are called Fiesta de las Flores y las Frutas (Festival of the Flowers and Fruits). Other cities have revived Carnival traditions with colorful parades, such as in Azogues (Cañar Province). In Azogues and the Southern Andes in general, Taita Carnival is always an indigenous Cañari. Recently a celebration has gained prominence in the northern part of the Sierra in the Chota Valley in Imbabura which is a zone of a strong afro-Ecuadorian population and so the Carnival is celebrated with bomba del chota music.


A uniquely Creole tradition is the touloulous. These women wear decorative gowns, gloves, masks and headdresses that cover them completely, making them unrecognisable, even to the colour of their skin. On Friday and Saturday nights of Carnival, touloulou balls are held in so-called universities; in reality, large dance halls that open only at Carnival time. Touloulous get in free, and are even given condoms in the interest of the sexual health of the community. Men attend the balls, but they pay admittance and are not disguised. The touloulous pick their dance partners, who may not refuse. The setup is designed to make it easy for a woman to create a temporary liaison with a man in total anonymity. Undisguised women are not welcomed. By tradition, if such a woman gets up to dance, the orchestra stops playing. Alcohol is served at bars – the disguised women whisper to the men "touloulou thirsty", at which a round of drinks is expected, to be drunk through a straw protect their anonymity.


Peruvian Carnival incorporates elements of violence and reflects the urban violence in Peruvian society following the internal conflict in Peru. Traditionally, Peruvian Andean festivities were held on this period every year because it is the rainy season. It was already violent during the 19th century, but the government limited the practice. During the early 20th century it consisted partying and parading, while in the second half of the 20th century it acquired violent characteristics that continued. It was banned, first from the streets in 1958 and altogether in 1959 by the Prado government. It consisted basically of water battles in a traditional way,[clarification needed] while in later years it included playing with dirty water, mud, oil and colorants -and also including fighting and sometimes looting private property and sexual assaults on women. It has become an excuse for criminal gangs to rob people while pretending to celebrate. As of 2010, it had become so violent that the government imposed penalties of up to eight years in prison for violence during the games (the games themselves are not forbidden, but using violence during the games or coercing others to participate is).


The Carnival in Uruguay covers more than 40 days, generally beginning towards the end of January and running through mid March. Celebrations in Montevideo are the largest. The festival is performed in the European parade style with elements from Bantu and Angolan Benguela cultures imported with slaves in colonial times. The main attractions of Uruguayan Carnival include two colorful parades called Desfile de Carnaval (Carnival Parade) and Desfile de Llamadas (Calls Parade, a candombe-summoning parade).


During the celebration, theaters called tablados are built in many places throughout the cities, especially in Montevideo. Traditionally formed by men and now starting to be open to women, the different Carnival groups (Murgas, Lubolos or Parodistas) perform a kind of popular opera at the tablados, singing and dancing songs that generally relate to the social and political situation. The 'Calls' groups, basically formed by drummers playing the tamboril, perform candombe rhythmic figures. Revelers wear their festival clothing. Each group has its own theme. Women wearing elegant, bright dresses are called vedettes and provide a sensual touch to parades.


Baptists are individuals who comprise a group of Christian denominations and churches that subscribe to a doctrine that baptism should be performed only for professing believers (believer's baptism, as opposed to infant baptism), and that it must be done by complete immersion (as opposed to affusion or sprinkling). Other tenets of Baptist churches include soul competency (liberty), salvation through faith alone, Scripture alone as the rule of faith and practice, and the autonomy of the local congregation. Baptists recognize two ministerial offices, elders and deacons. Baptist churches are widely considered to be Protestant churches, though some Baptists disavow this identity.


Historians trace the earliest church labeled "Baptist" back to 1609 in Amsterdam, with English Separatist John Smyth as its pastor. In accordance with his reading of the New Testament, he rejected baptism of infants and instituted baptism only of believing adults. Baptist practice spread to England, where the General Baptists considered Christ's atonement to extend to all people, while the Particular Baptists believed that it extended only to the elect. In 1638, Roger Williams established the first Baptist congregation in the North American colonies. In the mid-18th century, the First Great Awakening increased Baptist growth in both New England and the South. The Second Great Awakening in the South in the early 19th century increased church membership, as did the preachers' lessening of support for abolition and manumission of slavery, which had been part of the 18th-century teachings. Baptist missionaries have spread their church to every continent.


Baptist historian Bruce Gourley outlines four main views of Baptist origins: (1) The modern scholarly consensus that the movement traces its origin to the 17th century via the English Separatists, (2) the view that it was an outgrowth of Anabaptist traditions, (3) the perpetuity view which assumes that the Baptist faith and practice has existed since the time of Christ, and (4) the successionist view, or "Baptist successionism", which argues that Baptist churches actually existed in an unbroken chain since the time of Christ.


Modern Baptist churches trace their history to the English Separatist movement in the century after the rise of the original Protestant denominations. This view of Baptist origins has the most historical support and is the most widely accepted. Adherents to this position consider the influence of Anabaptists upon early Baptists to be minimal. It was a time of considerable political and religious turmoil. Both individuals and churches were willing to give up their theological roots if they became convinced that a more biblical "truth" had been discovered.[page needed]


During the Protestant Reformation, the Church of England (Anglicans) separated from the Roman Catholic Church. There were some Christians who were not content with the achievements of the mainstream Protestant Reformation. There also were Christians who were disappointed that the Church of England had not made corrections of what some considered to be errors and abuses. Of those most critical of the Church's direction, some chose to stay and try to make constructive changes from within the Anglican Church. They became known as "Puritans" and are described by Gourley as cousins of the English Separatists. Others decided they must leave the Church because of their dissatisfaction and became known as the Separatists.


Historians trace the earliest Baptist church back to 1609 in Amsterdam, with John Smyth as its pastor. Three years earlier, while a Fellow of Christ's College, Cambridge, he had broken his ties with the Church of England. Reared in the Church of England, he became "Puritan, English Separatist, and then a Baptist Separatist," and ended his days working with the Mennonites. He began meeting in England with 60–70 English Separatists, in the face of "great danger." The persecution of religious nonconformists in England led Smyth to go into exile in Amsterdam with fellow Separatists from the congregation he had gathered in Lincolnshire, separate from the established church (Anglican). Smyth and his lay supporter, Thomas Helwys, together with those they led, broke with the other English exiles because Smyth and Helwys were convinced they should be baptized as believers. In 1609 Smyth first baptized himself and then baptized the others.


In 1609, while still there, Smyth wrote a tract titled "The Character of the Beast," or "The False Constitution of the Church." In it he expressed two propositions: first, infants are not to be baptized; and second, "Antichristians converted are to be admitted into the true Church by baptism." Hence, his conviction was that a scriptural church should consist only of regenerate believers who have been baptized on a personal confession of faith. He rejected the Separatist movement's doctrine of infant baptism (paedobaptism). Shortly thereafter, Smyth left the group, and layman Thomas Helwys took over the leadership, leading the church back to England in 1611. Ultimately, Smyth became committed to believers' baptism as the only biblical baptism. He was convinced on the basis of his interpretation of Scripture that infants would not be damned should they die in infancy.


Smyth, convinced that his self-baptism was invalid, applied with the Mennonites for membership. He died while waiting for membership, and some of his followers became Mennonites. Thomas Helwys and others kept their baptism and their Baptist commitments. The modern Baptist denomination is an outgrowth of Smyth's movement. Baptists rejected the name Anabaptist when they were called that by opponents in derision. McBeth writes that as late as the 18th century, many Baptists referred to themselves as "the Christians commonly—though falsely—called Anabaptists."


Another milestone in the early development of Baptist doctrine was in 1638 with John Spilsbury, a Calvinistic minister who helped to promote the strict practice of believer's baptism by immersion. According to Tom Nettles, professor of historical theology at Southern Baptist Theological Seminary, "Spilsbury's cogent arguments for a gathered, disciplined congregation of believers baptized by immersion as constituting the New Testament church gave expression to and built on insights that had emerged within separatism, advanced in the life of John Smyth and the suffering congregation of Thomas Helwys, and matured in Particular Baptists."


A minority view is that early seventeenth-century Baptists were influenced by (but not directly connected to) continental Anabaptists. According to this view, the General Baptists shared similarities with Dutch Waterlander Mennonites (one of many Anabaptist groups) including believer's baptism only, religious liberty, separation of church and state, and Arminian views of salvation, predestination and original sin. Representative writers including A.C. Underwood and William R. Estep. Gourley wrote that among some contemporary Baptist scholars who emphasize the faith of the community over soul liberty, the Anabaptist influence theory is making a comeback.


Both Roger Williams and John Clarke, his compatriot and coworker for religious freedom, are variously credited as founding the earliest Baptist church in North America. In 1639, Williams established a Baptist church in Providence, Rhode Island, and Clarke began a Baptist church in Newport, Rhode Island. According to a Baptist historian who has researched the matter extensively, "There is much debate over the centuries as to whether the Providence or Newport church deserved the place of 'first' Baptist congregation in America. Exact records for both congregations are lacking."


Baptist missionary work in Canada began in the British colony of Nova Scotia (present day Nova Scotia and New Brunswick) in the 1760s. The first official record of a Baptist church in Canada was that of the Horton Baptist Church (now Wolfville) in Wolfville, Nova Scotia on 29 October 1778. The church was established with the assistance of the New Light evangelist Henry Alline. Many of Alline's followers, after his death, would convert and strengthen the Baptist presence in the Atlantic region.[page needed] Two major groups of Baptists formed the basis of the churches in the Maritimes. These were referred to as Regular Baptist (Calvinistic in their doctrine) and Free Will Baptists.


In May 1845, the Baptist congregations in the United States split over slavery and missions. The Home Mission Society prevented slaveholders from being appointed as missionaries. The split created the Southern Baptist Convention, while the northern congregations formed their own umbrella organization now called the American Baptist Churches USA (ABC-USA). The Methodist Episcopal Church, South had recently separated over the issue of slavery, and southern Presbyterians would do so shortly thereafter.


Many Baptist churches choose to affiliate with organizational groups that provide fellowship without control. The largest such group is the Southern Baptist Convention. There also are a substantial number of smaller cooperative groups. Finally, there are Baptist churches that choose to remain autonomous and independent of any denomination, organization, or association. It has been suggested that a primary Baptist principle is that local Baptist Churches are independent and self-governing, and if so the term 'Baptist denomination' may be considered somewhat incongruous.


Baptists, like other Christians, are defined by doctrine—some of it common to all orthodox and evangelical groups and a portion of it distinctive to Baptists. Through the years, different Baptist groups have issued confessions of faith—without considering them to be creeds—to express their particular doctrinal distinctions in comparison to other Christians as well as in comparison to other Baptists. Most Baptists are evangelical in doctrine, but Baptist beliefs can vary due to the congregational governance system that gives autonomy to individual local Baptist churches. Historically, Baptists have played a key role in encouraging religious freedom and separation of church and state.


Shared doctrines would include beliefs about one God; the virgin birth; miracles; atonement for sins through the death, burial, and bodily resurrection of Jesus; the Trinity; the need for salvation (through belief in Jesus Christ as the son of God, his death and resurrection, and confession of Christ as Lord); grace; the Kingdom of God; last things (eschatology) (Jesus Christ will return personally and visibly in glory to the earth, the dead will be raised, and Christ will judge everyone in righteousness); and evangelism and missions. Some historically significant Baptist doctrinal documents include the 1689 London Baptist Confession of Faith, 1742 Philadelphia Baptist Confession, the 1833 New Hampshire Baptist Confession of Faith, the Southern Baptist Convention's Baptist Faith and Message, and written church covenants which some individual Baptist churches adopt as a statement of their faith and beliefs.


Baptists have faced many controversies in their 400-year history, controversies of the level of crises. Baptist historian Walter Shurden says the word "crisis" comes from the Greek word meaning "to decide." Shurden writes that contrary to the presumed negative view of crises, some controversies that reach a crisis level may actually be "positive and highly productive." He claims that even schism, though never ideal, has often produced positive results. In his opinion crises among Baptists each have become decision-moments that shaped their future. Some controversies that have shaped Baptists include the "missions crisis", the "slavery crisis", the "landmark crisis", and the "modernist crisis".


Leading up to the American Civil War, Baptists became embroiled in the controversy over slavery in the United States. Whereas in the First Great Awakening, Methodist and Baptist preachers had opposed slavery and urged manumission, over the decades they made more of an accommodation with the institution. They worked with slaveholders in the South to urge a paternalistic institution. Both denominations made direct appeals to slaves and free blacks for conversion. The Baptists particularly allowed them active roles in congregations. By the mid-19th century, northern Baptists tended to oppose slavery. As tensions increased, in 1844 the Home Mission Society refused to appoint a slaveholder as a missionary who had been proposed by Georgia. It noted that missionaries could not take servants with them, and also that the Board did not want to appear to condone slavery.


As early as the late 18th century, black Baptists began to organize separate churches, associations and mission agencies, especially in the northern states. Not only did blacks set up some independent congregations in the South before the American Civil War, freedmen quickly separated from white congregations and associations after the war. They wanted to be free of white supervision. In 1866 the Consolidated American Baptist Convention, formed from black Baptists of the South and West, helped southern associations set up black state conventions, which they did in Alabama, Arkansas, Virginia, North Carolina, and Kentucky. In 1880 black state conventions united in the national Foreign Mission Convention, to support black Baptist missionary work. Two other national black conventions were formed, and in 1895 they united as the National Baptist Convention. This organization later went through its own changes, spinning off other conventions. It is the largest black religious organization and the second largest Baptist organization in the world. Baptists are numerically most dominant in the Southeast. In 2007, the Pew Research Center's Religious Landscape Survey found that 45% of all African-Americans identify with Baptist denominations, with the vast majority of those being within the historically black tradition.


Elsewhere in the Americas, in the Caribbean in particular, Baptist missionaries took an active role in the anti-slavery movement. In Jamaica, for example, William Knibb, a prominent British Baptist missionary, worked toward the emancipation of slaves in the British West Indies (which took place in 1838). Knibb also protagonised the creation of "Free Villages"; rural communities centred around a Baptist church where emancipated slaves could farm their own land. Baptists were likewise active in promoting the education of former slaves; for example, Jamaica's Calabar High School, named after the slave port of Calabar, was formed by Baptist missionaries. At the same time, during and after slavery, slaves and free formed their own Spiritual Baptist movements - breakaway spiritual movements which often expressed resistance to oppression.


On 20 June 1995, the Southern Baptist Convention voted to adopt a resolution renouncing its racist roots and apologizing for its past defense of slavery. More than 20,000 Southern Baptists registered for the meeting in Atlanta. The resolution declared that messengers, as SBC delegates are called, "unwaveringly denounce racism, in all its forms, as deplorable sin" and "lament and repudiate historic acts of evil such as slavery from which we continue to reap a bitter harvest." It offered an apology to all African-Americans for "condoning and/or perpetuating individual and systemic racism in our lifetime" and repentance for "racism of which we have been guilty, whether consciously or unconsciously." Although Southern Baptists have condemned racism in the past, this was the first time the predominantly white convention had dealt specifically with the issue of slavery.


Southern Baptist Landmarkism sought to reset the ecclesiastical separation which had characterized the old Baptist churches, in an era when inter-denominational union meetings were the order of the day. James Robinson Graves was an influential Baptist of the 19th century and the primary leader of this movement. While some Landmarkers eventually separated from the Southern Baptist Convention, the influence of the movement on the Convention continued into the 20th century. Its influence continues to affect convention policies. In 2005, the Southern Baptist International Mission Board forbade its missionaries to receive alien immersions for baptism.


Following similar conflicts over modernism, the Southern Baptist Convention adhered to conservative theology as its official position. Two new Baptist groups were formed by moderate Southern Baptists who disagreed with the direction in which the Southern Baptist Convention was heading: the Alliance of Baptists in 1987 and the Cooperative Baptist Fellowship in 1991. Members of both groups originally identified as Southern Baptist, but over time the groups "became permanent new families of Baptists."


Child labour refers to the employment of children in any work that deprives children of their childhood, interferes with their ability to attend regular school, and that is mentally, physically, socially or morally dangerous and harmful. This practice is considered exploitative by many international organisations. Legislation across the world prohibit child labour. These laws do not consider all work by children as child labour; exceptions include work by child artists, family duties, supervised training, certain categories of work such as those by Amish children, some forms of child work common among indigenous American children, and others.


In developing countries, with high poverty and poor schooling opportunities, child labour is still prevalent. In 2010, sub-saharan Africa had the highest incidence rates of child labour, with several African nations witnessing over 50 percent of children aged 5–14 working. Worldwide agriculture is the largest employer of child labour. Vast majority of child labour is found in rural settings and informal urban economy; children are predominantly employed by their parents, rather than factories. Poverty and lack of schools are considered as the primary cause of child labour.


The work of children was important in pre-industrial societies, as children needed to provide their labour for their survival and that of their group. Pre-industrial societies were characterised by low productivity and short life expectancy, preventing children from participating in productive work would be more harmful to their welfare and that of their group in the long run. In pre-industrial societies, there was little need for children to attend school. This is especially the case in non literate societies. Most pre-industrial skill and knowledge were amenable to being passed down through direct mentoring or apprenticing by competent adults.


The Victorian era in particular became notorious for the conditions under which children were employed. Children as young as four were employed in production factories and mines working long hours in dangerous, often fatal, working conditions. In coal mines, children would crawl through tunnels too narrow and low for adults. Children also worked as errand boys, crossing sweepers, shoe blacks, or selling matches, flowers and other cheap goods. Some children undertook work as apprentices to respectable trades, such as building or as domestic servants (there were over 120,000 domestic servants in London in the mid-18th century). Working hours were long: builders worked 64 hours a week in summer and 52 in winter, while domestic servants worked 80 hour weeks.


Child labour played an important role in the Industrial Revolution from its outset, often brought about by economic hardship. The children of the poor were expected to contribute to their family income. In 19th-century Great Britain, one-third of poor families were without a breadwinner, as a result of death or abandonment, obliging many children to work from a young age. In England and Scotland in 1788, two-thirds of the workers in 143 water-powered cotton mills were described as children. A high number of children also worked as prostitutes. The author Charles Dickens worked at the age of 12 in a blacking factory, with his family in debtor's prison.


Throughout the second half of the 19th century, child labour began to decline in industrialised societies due to regulation and economic factors. The regulation of child labour began from the earliest days of the Industrial revolution. The first act to regulate child labour in Britain was passed in 1803. As early as 1802 and 1819 Factory Acts were passed to regulate the working hours of workhouse children in factories and cotton mills to 12 hours per day. These acts were largely ineffective and after radical agitation, by for example the "Short Time Committees" in 1831, a Royal Commission recommended in 1833 that children aged 11–18 should work a maximum of 12 hours per day, children aged 9–11 a maximum of eight hours, and children under the age of nine were no longer permitted to work. This act however only applied to the textile industry, and further agitation led to another act in 1847 limiting both adults and children to 10-hour working days. Lord Shaftesbury was an outspoken advocate of regulating child labour.


In the early 20th century, thousands of boys were employed in glass making industries. Glass making was a dangerous and tough job especially without the current technologies. The process of making glass includes intense heat to melt glass (3133 °F). When the boys are at work, they are exposed to this heat. This could cause eye trouble, lung ailments, heat exhaustion, cut, and burns. Since workers were paid by the piece, they had to work productively for hours without a break. Since furnaces had to be constantly burning, there were night shifts from 5:00 pm to 3:00 am. Many factory owners preferred boys under 16 years of age.


In 1910, over 2 million children in the same age group were employed in the United States. This included children who rolled cigarettes, engaged in factory work, worked as bobbin doffers in textile mills, worked in coal mines and were employed in canneries. Lewis Hine's photographs of child labourers in the 1910s powerfully evoked the plight of working children in the American south. Hines took these photographs between 1908 and 1917 as the staff photographer for the National Child Labor Committee.


Factories and mines were not the only places where child labour was prevalent in the early 20th century. Home-based manufacturing across the United States and Europe employed children as well. Governments and reformers argued that labour in factories must be regulated and the state had an obligation to provide welfare for poor. Legislation that followed had the effect of moving work out of factories into urban homes. Families and women, in particular, preferred it because it allowed them to generate income while taking care of household duties.


Home-based manufacturing operations were active year round. Families willingly deployed their children in these income generating home enterprises. In many cases, men worked from home. In France, over 58 percent of garment workers operated out of their homes; in Germany, the number of full-time home operations nearly doubled between 1882 and 1907; and in the United States, millions of families operated out of home seven days a week, year round to produce garments, shoes, artificial flowers, feathers, match boxes, toys, umbrellas and other products. Children aged 5–14 worked alongside the parents. Home-based operations and child labour in Australia, Britain, Austria and other parts of the world was common. Rural areas similarly saw families deploying their children in agriculture. In 1946, Frieda Miller - then Director of United States Department of Labour - told the International Labour Organisation that these home-based operations offered, "low wages, long hours, child labour, unhealthy and insanitary working conditions."


Child labour is still common in many parts of the world. Estimates for child labour vary. It ranges between 250 and 304 million, if children aged 5–17 involved in any economic activity are counted. If light occasional work is excluded, ILO estimates there were 153 million child labourers aged 5–14 worldwide in 2008. This is about 20 million less than ILO estimate for child labourers in 2004. Some 60 percent of the child labour was involved in agricultural activities such as farming, dairy, fisheries and forestry. Another 25 percent of child labourers were in service activities such as retail, hawking goods, restaurants, load and transfer of goods, storage, picking and recycling trash, polishing shoes, domestic help, and other services. The remaining 15 percent laboured in assembly and manufacturing in informal economy, home-based enterprises, factories, mines, packaging salt, operating machinery, and such operations. Two out of three child workers work alongside their parents, in unpaid family work situations. Some children work as guides for tourists, sometimes combined with bringing in business for shops and restaurants. Child labour predominantly occurs in the rural areas (70%) and informal urban sector (26%).


Child labour accounts for 22% of the workforce in Asia, 32% in Africa, 17% in Latin America, 1% in the US, Canada, Europe and other wealthy nations. The proportion of child labourers varies greatly among countries and even regions inside those countries. Africa has the highest percentage of children aged 5–17 employed as child labour, and a total of over 65 million. Asia, with its larger population, has the largest number of children employed as child labour at about 114 million. Latin America and Caribbean region have lower overall population density, but at 14 million child labourers has high incidence rates too.


Accurate present day child labour information is difficult to obtain because of disagreements between data sources as to what constitutes child labour. In some countries, government policy contributes to this difficulty. For example, the overall extent of child labour in China is unclear due to the government categorizing child labour data as “highly secret”. China has enacted regulations to prevent child labour; still, the practice of child labour is reported to be a persistent problem within China, generally in agriculture and low-skill service sectors as well as small workshops and manufacturing enterprises.
In 2014, the U.S. Department of Labor issued a List of Goods Produced by Child Labor or Forced Labor where China was attributed 12 goods the majority of which were produced by both underage children and indentured labourers. The report listed electronics, garments, toys and coal among other goods.


Maplecroft Child Labour Index 2012 survey reports 76 countries pose extreme child labour complicity risks for companies operating worldwide. The ten highest risk countries in 2012, ranked in decreasing order, were: Myanmar, North Korea, Somalia, Sudan, DR Congo, Zimbabwe, Afghanistan, Burundi, Pakistan and Ethiopia. Of the major growth economies, Maplecroft ranked Philippines 25th riskiest, India 27th, China 36th, Viet Nam 37th, Indonesia 46th, and Brazil 54th - all of them rated to involve extreme risks of child labour uncertainties, to corporations seeking to invest in developing world and import products from emerging markets.


Lack of meaningful alternatives, such as affordable schools and quality education, according to ILO, is another major factor driving children to harmful labour. Children work because they have nothing better to do. Many communities, particularly rural areas where between 60–70% of child labour is prevalent, do not possess adequate school facilities. Even when schools are sometimes available, they are too far away, difficult to reach, unaffordable or the quality of education is so poor that parents wonder if going to school is really worth it.


In European history when child labour was common, as well as in contemporary child labour of modern world, certain cultural beliefs have rationalised child labour and thereby encouraged it. Some view that work is good for the character-building and skill development of children. In many cultures, particular where the informal economy and small household businesses thrive, the cultural tradition is that children follow in their parents' footsteps; child labour then is a means to learn and practice that trade from a very early age. Similarly, in many cultures the education of girls is less valued or girls are simply not expected to need formal schooling, and these girls pushed into child labour such as providing domestic services.


Biggeri and Mehrotra have studied the macroeconomic factors that encourage child labour. They focus their study on five Asian nations including India, Pakistan, Indonesia, Thailand and Philippines. They suggest that child labour is a serious problem in all five, but it is not a new problem. Macroeconomic causes encouraged widespread child labour across the world, over most of human history. They suggest that the causes for child labour include both the demand and the supply side. While poverty and unavailability of good schools explain the child labour supply side, they suggest that the growth of low-paying informal economy rather than higher paying formal economy is amongst the causes of the demand side. Other scholars too suggest that inflexible labour market, sise of informal economy, inability of industries to scale up and lack of modern manufacturing technologies are major macroeconomic factors affecting demand and acceptability of child labour.


Systematic use of child labour was common place in the colonies of European powers between 1650 and 1950. In Africa, colonial administrators encouraged traditional kin-ordered modes of production, that is hiring a household for work not just the adults. Millions of children worked in colonial agricultural plantations, mines and domestic service industries. Sophisticated schemes were promulgated where children in these colonies between the ages of 5–14 were hired as an apprentice without pay in exchange for learning a craft. A system of Pauper Apprenticeship came into practice in the 19th century where the colonial master neither needed the native parents' nor child's approval to assign a child to labour, away from parents, at a distant farm owned by a different colonial master. Other schemes included 'earn-and-learn' programs where children would work and thereby learn. Britain for example passed a law, the so-called Masters and Servants Act of 1899, followed by Tax and Pass Law, to encourage child labour in colonies particularly in Africa. These laws offered the native people the legal ownership to some of the native land in exchange for making labour of wife and children available to colonial government's needs such as in farms and as picannins.


In southeast Asian colonies, such as Hong Kong, child labour such as the Mui Tsai (妹仔), was rationalised as a cultural tradition and ignored by British authorities. The Dutch East India Company officials rationalised their child labour abuses with, "it is a way to save these children from a worse fate." Christian mission schools in regions stretching from Zambia to Nigeria too required work from children, and in exchange provided religious education, not secular education. Elsewhere, the Canadian Dominion Statutes in form of so-called Breaches of Contract Act, stipulated jail terms for uncooperative child workers.


Children working at a young age has been a consistent theme throughout Africa. Many children began first working in the home to help their parents run the family farm. Children in Africa today are often forced into exploitative labour due to family debt and other financial factors, leading to ongoing poverty. Other types of domestic child labour include working in commercial plantations, begging, and other sales such as boot shining. In total, there is an estimated five million children who are currently working in the field of agriculture which steadily increases during the time of harvest. Along with 30 percent of children who are picking coffee, there are an estimated 25,000 school age children who work year round.