1824, originally in African-American vernacular in the South.
The slaves themselves entertain the very highest contempt for white servants, whom they designate as 'poor white trash.' [Fanny Kemble, journal, Jan. 6, 1833]
[T]he term [poor white] is rather loosely applied by Northern writers even to mountaineers and to small farmers who live on a precarious footing. But in the Southern conception, not everyone who is both poor and white is a "poor white." To the Southerner, the "poor white" in the strictest sense is a being beyond the pale of even the most generous democratic recognition; in the negro's term, "po' white trash," or so much social débris. [Robert Penn Warren, "The Briar Patch," 1930, footnote]
a "bright side" which proverbially accompanies even the darkest trouble; by 1843, apparently from oft-quoted lines from Milton's "Comus," where the silver lining is the light of the moon shining from behind the cloud.
Was I deceived? or did a sable cloud
Turn forth her silver lining on the night?
I did not err, there does a sable cloud,
Turn out her silver lining on the night
And casts a gleam over this tufted grove.
To which Thomas Warton added the commentary: "When all succour ſeems to be lost, Heaven unexpectedly presents the ſilver lining oſ a ſable cloud to the virtuous."
also hoochie-coochie, hootchy kootchy, "erotic suggestive women's dance" (involving a lot of hip-grinding), 1898, of obscure origin, usually associated, without evidence, with the Chicago world's fair of 1893 and belly-dancer Little Egypt (who might not even have been there), but the word itself is attested from 1890, as the stage name of minstrel singer "Hoochy-Coochy Rice," and the chorus of the popular minstrel song "The Ham-Fat Man" (by 1856; see ham (n.2)) contains the nonsense phrase "Hoochee, kouchee, kouchee."
To-day, however, in place of the danse du ventre or the coochie-coochie we have the loop-the-loop or the razzle-dazzle, which latter, while not exactly edifying at least do not serve to deprave public taste. ["The Redemption of 'Old Coney,'" in Broadway Magazine, April 1904]
"evening before the first day of the new year," c. 1300; "þer þay dronken & dalten ... on nwe gerez euen." The Julian calendar began on January 1, but the Christian Church frowned on pagan celebrations of this event and chose the Feast of the Annunciation (March 25) as its New Year's Day. The civic year in England continued to begin January 1 until late 12c., and even though legal documents then shifted to March 25, popular calendars and almanacs continued to begin on January 1. The calendar reform of 1751 restored the Julian New Year in England. New Year's was the main midwinter festival in Scotland from 17c., when Protestant authorities banned Christmas, and continued so after England reverted to Christmas, hence the Scottish flavor ("Auld Lang Syne," etc.). New Year's gathering in public places began 1878 in London, after new bells were installed in St. Paul's.
Previous to 1883 the methods of measuring time in the United States were so varied and so numerous as to be ludicrous. There were 50 different standards used in the United States, and on one road between New York and Boston, whose actual difference is 12 minutes, there were three distinct standards of time. Even small towns had two different standards one known as "town" or local time and the other "railroad" time.
... At noon on November 18, 1883, there was a general resetting of watches and clocks all over the United States and Canada, and the four great time zones, one hour apart, into which the country was divided came into being. So smoothly did the plan work that the general readjustment was accomplished without great difficulty and it has worked satisfactorily ever since. [Railroad Trainman, September 1909]