Teachers' Day is, interestingly, not celebrated on the same day all over the world. In some countries it is marked by a holiday; in others it is a working day.

    International Teachers' Day is celebrated on October 5. Being held ever since 1994, it is in honor of teachers' organizations worldwide. Its aim is to encourage supports for teachers and to meet the needs of students.

China — In 1939, Teachers' Day was set for August 27, Confucius' birthday. In 1951, the celebration was stopped. However, it was founded again in 1985, and the day was changed to September 10.

India — Teachers' Day is celebrated on September 5 in honor of Dr. Sarvepalli Radhakrishnan, the second president of India, whose birthday falls on that day.

    Russia — In Russia, Teachers' Day was celebrated on the first Sunday of October between 1965 and 1994. Since 1994, the day is observed on October 5, just the same day as World Teachers' Day.

    The US - In the US, Teachers' Day is non-official holiday. It is celebrated on the Tuesday of the first full week of May. A number of activities are organized in schools to honor teachers. The celebrations can continue for the whole week of May.

Thailand — In Thailand, National Teachers' Day is celebrated every year on January 16. The first Teachers' Day was held in 1957. The day is a holiday in schools.

    Welcome to Holker Hall & Gardens

    Visitor Information

    How to Get to Holker

    By Car: Follow brown signs an A590 from JB6, M6. Approximale travel times: Windermere-20 minutes, Kendal-25 minutes, Lancaster-45 minutes, Manchester-1 hour 30 minutes.

    By Rail: The nearest station is Cark-in-Cartmel with trains to Carnforth, Lancaster Preston for connections to major cities & airports.

    Opening Times

    Sunday-Friday (closed on Saturday)11:00 am-4:00pm,30 March-2nd November.

    Admission Charges

    Special Events

    Producers: Market 13th April

    Join us to taste a variety of fresh local food and drinks. Meet the producers and get some excellent recipe ideas.

    Holker Garden Festival 30th May

    The event celebrate its 22nd anniversary with a great show of the very best of gardening, making it one of the most popular events in gardening.

    National Garden Day 28th August

    Holker once again opens is gardens in aid of the disadvantaged. For just a small donation you can take a tour with our garden guide.

    Winter Market 8th November

    This is an event for all the family. Wander among a variety of shops selling gifs while enjoying a live music show and nice street entertainment.

    The origin of “holiday” is easy to see, coming from “holy day”, a day of particular religious significance, often celebrating the life of a saint (圣徒), during which no work was to be done. As far back as the 11th century, “holidays”, especially the major feast days, were times of “celebration and amusement”, as the Oxford English Dictionary puts it.

    The number of holidays steadily increased during the Middle Ages, until a medieval Englishman would have had the luxury of 40 to 50 days a year off work, depending on where he lived, in addition to a free day on Sundays.

    During the Reformation, Henry VIII abolished most of the holidays partly because of the Protestant (新教徒的) suspicion of saints, but more practically, because, according to historian Eamon Duffy, “A large number of holidays were making the people poor by limiting agriculture.” The people took a different view and organized a protest march—the Pilgrimage of Grace—partly to protect their days off.

    Though at first the religious and festive senses of holiday were combined, the word gradually came to be used for any kind of relaxing break from work. As the word was drawing away from a religious society, the number of authorized holidays was reduced, until by 1834 most workers had only four official days off a year, in addition to Sundays. Many factory workers amplified this time by staying home on “Saint Monday” to recover from what they had gotten up to the day before.

    By the late 19th century, employers were compromising and offering half-day Saturdays, the beginning of the “weekend”, a term first used in 1879. In 1908, an innovative mill in New England gave its employees all of Saturday off, and the practice spread widely during the Great Depression as a way to keep employment up. It took 400 years, but finally workers could enjoy as many holidays as they had in the 15th century.

    A company in San Francisco, California, has found a way to turn used plastic bottles into women's shoes.

    Every day, millions of Americans drink water and other liquids from plastic bottles. More than 60 million of them are thrown away each day. Many of the plastic bottles end up in landfills or are burned with other waste products.

    A San Francisco start-up company called Rothy's, however, turns this plastic waste into environmentally friendly shoes. Roth Martin is the company's co-founder. He explains how they turn plastic into soft material for women's feet. They take the plastic, clean it, and break it down into small pieces. Then they press them through a device that makes soft fibers. Those fibers arc then combined together. This is done by a 3D machine. It is designed to reduce waste while making the shoes. The knitted stuff and the inner part of the shoe arc then attached to the shoe's outer part, called the sole (鞋底).This outer sole is also made from environmentally friendly material: responsibly responsibly sourced no-carbon rubber.

    Rolhy's shoes are sold online. They are flat shoes, with either a rounded or pointed toe. They come in different colors and designs. They cost either $ 125 or $ 145 per pair, depending on the design. After American actress Gwyneth Paltrow discovered them last year, the demand for the shoes grew. Martin says there is no shortage of material to fill that demand. "We're not going to run out of water bottles any time soon. So we have a limitless supply of material, and I think that is a good sign for our future." When the environmentally friendly shoes wear out, customers can return them at no cost to a company that uses the recycled material to make other products.

    For now, the shoes are only available to be shipped in the United States. However, the company says it will add international shipping in the near future.

    Have you ever fallen for a novel and been amazed not to find it on lists of great books? Or walked around a sculpture known as a classic, struggling to see why it is famous? If so, you've probably thought about the question a psychologist, James Cutting, asked himself: How does a work of art come to be considered great?

    The direct answer is that some works of art are just great: of inner superior quality. The paintings that win prime spots in galleries, get taught in classes are the ones that have proved their artistic value over time. If you can't see they're superior, that's your problem. But some social scientists have been asking questions of it, raising the possibility that artistic canons(名作目录)are little more than old historical accidents.

    Cutting, a professor at Cornell University, wondered if a psychological pattern known as the "mere­exposure effect" played a role in deciding which paintings rise to the top of the cultural league. Cutting designed an experiment to test his hunch(直觉). Over a lecture course he regularly showed undergraduates works of impressionism for two seconds at a time. Some of the paintings canonical, included in art­history books. Others were lesser known but of comparable quality were exposed four times as often. Afterwards, the students preferred them to the canonical works, while a control group liked the canonical ones best. Cuttings students had grown to like those paintings more simply because they had seen them more.

    Cutting believes his experiment casts light on how canons are formed. He reproduced works of impressionism today bought by five or six wealthy and influential collectors in the late 19th century. Their preferences given to certain works made them more likely to be hung in galleries and printed in collections. And the fame passed down the years. The more people were exposed to, the more they liked it, and the more they liked it, the more it appeared in books, on posters and in big exhibitions. Meanwhile, academics and critics added to their popularity. After all, it's not just the masses who tend to rate what they see more often more highly. Critics' praise is deeply mixed with publicity. "Scholars", Cutting argues, "are no different from the public in the effects of mere exposure."

    The process described by Cutting show a principle that the sociologist Duncan Watts calls "cumulative advantage": once a thing becomes popular, it will tend to become more popular still. A few years ago, Watts had a similar experience to Cutting's in another Paris museum. After queuing to see the "Mona Lisa" at the Louvre, he came away puzzled: why was it considered so superior to the three other Leonardos, to which nobody seemed to be paying the slightest attention?

    When Watts looked into the history of "the greatest painting of all time", he discovered that, for most of its life, the "Mona Lisa" remained in relative obscurity. In the 1850s, Leonardo da Vinci was considered no match for giants of Renaissance art like Titian and Raphael, whose works were worth almost ten times as much as the "Mona Lisa" It was only in the 20th century that "Mona Lisa rocketed to the number­one spot. What brought it there wasn't a scholarly re­evaluation, but a theft. In 1911 a worker at the Louvre walked out of the museum with the "Mona Lisa" hidden under his coat. Parisians were shocked at the theft of a painting to which, until then, they had paid little attention. When the museum reopened, people queued to see it. From then on, the "Mona Lisa "came to represent Western culture itself.

    The intrinsic (本质的) quality of a work of art is starting to seem like its least important attribute. But perhaps it's more significant than our social scientists admit. Firstly, a work needs a certain quality to reach the top of the pile. The "Mona Lisa" may not be a worthy world champion but it was in the Louvre in the first place, and not by accident. Secondly, some objects are simply better than others. Read "Hamlet" after reading even the greatest of Shakespeare's contemporaries, and the difference may strike you as unarguable.

    A study suggests that the exposure effect doesn't work the same way on everything, and points to a different conclusion about how canons are formed. Great art and mediocrity (平庸)can get confused, even by experts. But that's why we need to see, and read, as much as we can. The more were exposed to the good and the bad, the better we are at telling the difference.

Humans' overconsumption(过度消费) of resources is a leading contributor to global climate change, says University of Arizona researcher Sabrina Helm. Therefore, it's increasingly important to understand the choices consumers make and how those decisions affect the health of a planet with limited resources. In a new study, published in the journal Young Consumers, Helm and her colleagues explore how materialistic values influence pro-environmental behaviors in millennials(千禧一代), who are now the nation's most influential group of consumers. 

The researchers focused on two main categories of pro-environmental behaviors: reduced consumption, which includes actions like repairing instead of replacing older items; and "green buying," or purchasing products designed to limit environmental impacts. The researchers also looked at how engaging in pro-environmental behaviors affects consumer well-being.

More materialistic participants, the researchers found, were unlikely to engage in reduced consumption. However, materialism did not seem to have an effect on their likelihood of practicing "green buying." That's probably because "green buying," unlike reduced consumption, still offers a way for materialists to fulfill their desire to get new items, Helm said.

Study participants who reported having fewer materialistic values were much more likely to engage in reduced consumption. Consuming less was, in turn, linked to higher personal well-being and lower psychological suffering. Green buying—which may have some positive environmental effects, although to a smaller degree than reduced consumption—was not found to improve consumer well-being, Helm said.

The take-home message for consumers: "The key is to reduce consumption and not just buy green stuff. Having less and buying less can actually make us more satisfied and happier," Helm said. "If you have a lot of stuff, you have a lot on your mind," she said. "For example, it requires maintenance and there's a lot of burdens of ownership, and if you relieve yourself of that burden of ownership, most people report feeling a lot better and freer."

Helm and her colleagues additionally looked at how materialism affects millennial consumers' proactive financial behaviors, such as budgeting and saving. Examining financial behaviors alongside pro-environmental behaviors provides a picture of how young adults proactively deal with resource limitations in two contexts: environmental and financial, Helm said.

As expected, Helm and her colleagues found that those who reported having more materialistic values engaged in fewer proactive financial behaviors than their less materialistic counterparts(对应的人). The researchers also found that, consistent with previous studies, proactive financial behaviors were associated with better personal well-being, life satisfaction and financial satisfaction, as well as lower psychological suffering.

Understanding how materialistic values impact consumer behaviors, and how those behaviors in turn affect personal and environmental well-being, is important, Helm said. However, she acknowledges that for many consumers, shifting behaviors to be more financially proactive and consume less will be challenging.