Preamble, §§. 91 and 92 of the Constitution Act, 1867.

Preamble, §§. 91 and 92 of the Constitution Act, 1867.

§§. 3 and 12 of the Union Act, 1840.

§§. 3 and 12 of the Union Act, 1840.

§§. 3 and 12 of the Union Act, 1840; §§. 51 and 52 of the Constitution Act, 1867.

Preamble of the Constitution Act, 1867.

This reminds me of the slave collars in Octavia Butler's Parable of the Talents.

This report summarizes the primary motivations of libraries that invest in open access initiatives.

In "Forty Years Later, the Golden Record Goes Vinyl" is an interesting article because it incorporates three of the five mutlimodal modes which are linguistic, visual, and aural. The Golden Record originally was not intended for human consumption but after several years later it was. The Golden Record was created in several different languages so that many people would be able to understand.

Used in the booklet on Pg 19 as: " The BBMP too cannot evict street vendors. The law is clear that BBMP has to first conduct a survey of all street vendors, and then issue ID Cards. Till then, no one can be evicted ir relocated. The BBMP has also issued a note about this. While clearing footpaths, the BBMP cannot violate the Street Vendors Act. Any move to evict is thus against the law!"

Used in the booklet on Pg 17 as: "What if shopkeepers or residents threaten to move us out of the footpath?"

Also as

Used in the booklet on Pg 17 as: "Shops and houses have the right to ensure that access to their house or gate is not blocked" said Neela. If we don't block that, we are not doing any wrong. Discuss problems amicable. If they insist you vacate for no reason, tell them that only BBMP can regulate vending and talk to the union. Sometimes the police files a petty case against vendors - under Section 92 (G) of Karnataka Police Act or Section 283 of IPC. If this happens, just don't pay the fine - if you pay it is as though you are guilty. Street Vending is not a crime - it is pakka legal. Tell the police that you would like to challenge the case in court and talk to the union. In fact, the office of the police commissioner has issued a circular ordering its officers to learn about the act."

Used in the booklet on Pg 17 as: "Shops and houses have the right to ensure that access to their house or gate is not blocked" said Neela. If we don't block that, we are not doing any wrong. Discuss problems amicable. If they insist you vacate for no reason, tell them that only BBMP can regulate vending and talk to the union. Sometimes the police files a petty case against vendors - under Section 92 (G) of Karnataka Police Act or Section 283 of IPC. If this happens, just don't pay the fine - if you pay it is as though you are guilty. Street Vending is not a crime - it is pakka legal. Tell the police that you would like to challenge the case in court and talk to the union. In fact, the office of the police commissioner has issued a circular ordering its officers to learn about the act."

Used in the booklet on Pg 17 as: "Asking for hafta is illegal. Even the Supreme Court lamented this injustice. This is what the court said: 'Street Vendors are harassed a lot and are constantly victimized by the officials of local authorities, the police etc. who regularly target them for extra income and treat them with extreme contempt. Perhaps these minions in the administration have not understood the meaning of the term 'dignity' enshrined in the preamble of the constitution."

Used in the booklet on Pg15 as: "To conduct the survey, BBMP will create a town vending committee, with at least 40% members as street vendors, and rest from the Municipality, police, NGOs, RWAS wtc. Therefore according to the law atleast 40% members should be street vendors"

Used in the booklet on Pg15 as: "The BBMP has to first conduct a survey of all the street vendors in the city."

I feel like either path invites criticism. When nonwhite communities strengthen their own boundaries and attempt to celebrate their culture, they are criticized as being disruptive and not making an effort to "become American." Yet people of color are also actively discouraged from integrating into white spaces due to fear and unfamiliarity, or are accused of whitewashing themselves. There's no winning here for people of color.

List of objects: connection to The Pale King and Zero Kerning by Craig Dworkin

Similar goal? Collecting to detach from original function?

My daughter will be brought up to understand her true value. That’s a promise. As for all the little girls to be born around the world, the creation of these ads is an effort to show how imagination can change the conversation around their lives.

Copyright.

https://en.wikipedia.org/wiki/Hyperborea

https://pleiades.stoa.org/places/599588

No Pleiades URI https://en.wikipedia.org/wiki/Achaemenid_Empire

https://pleiades.stoa.org/places/1001896

https://pleiades.stoa.org/places/462503

All that I have given up to this let them serve as examples of the way in which the Connaught peasant puts his love-thoughts into song and verse, whether it be hope or despair, grief or joy, that affect him. (147)

In these final lines of the book, the reader is offered Hyde’s selection of songs as a faithful and complete insight into vernacular Connacht song about the theme of love. Moreover, Hyde suggests that in reading this anthology one achieves a good degree of familiarity with an idealized, essentially native ‘Connaught peasant’.

Although speakers in the songs are variously male and female, and the reasons for separation from absent lovers differ, the experience of love is fairly uniform throughout. It is a sore experience of unrealized desire. That scenario produces a pronouncedly virtuous image of the ‘Connaught peasant’ for a number of reasons.

The reader encounters deep loyalty where admiration is unstinted by forbiddance of love because of emigration, lack of requital, or death. ‘Úna Bhán,’ for example, is preceded by a long passage explaining how deeply a bereaved lover missed the fair Úna after, until he himself passed away. Also, Hyde’s anthology is particularly rich in its examples of similes drawn from the natural world. See ‘my love is of the colour of the blackberries’ (5) in ‘If I Were to Go West’, ‘I would not think the voice of a thrush more sweet’ (27) in ‘Long I Am Going,’ and ‘My love is like the blossom of the sloe on the brown blackthorn’ (31) in ‘An Droighneán Donn’. In the vivid rendering of these images, the beauty of the desired lover is stressed, and the delicate sensibility of the speaker is inherently implied. The Connaught peasant is thoroughly valorized as a result.

Accounting for consistencies among what anthologies include, and among what they exclude, can highlight their organizing agenda. One obvious example in the area of Irish Studies is the Field Day Anthology controversy, detailed in depth by Caitríona Crowe in The Dublin Review: https://thedublinreview.com/article/testimony-to-a-flowering/

In the case of Hyde’s Love Songs, consistencies among excluded material strengthen our perception of how actively he sought to contrive an estimable image of the Connaught peasant. Though Hyde claims his selection is emblematic of the love-thought of that idealized personage, he does not provide any examples of la chanson de la malmariée. This variety of song is so widespread that Seán Ó Tuama, who was the principal authority on the theme of love in Irish folksong, included it as one of five major genres in his article ‘Love in Irish Folksong’ (in the book Repossessions: Selected Essays on the Irish Literary Heritage. Such songs are an expression of grief by a young woman unhappily married to an elderly man.

If we are to view the songs anthologized by Hyde in a broader context of Connacht songs about love, an awareness of the chanson de la malmariéé is required. Faoi Rothaí na Gréine (1999) is a relatively recently published collection of Connacht songs. The collecting work was done in Galway between 1927 and 1932 by Máirtín Ó Cadhain, and latterly edited by Professor Ríonach Uí Ógáin. ‘An Droigheán Donn’, ‘Úna Bhán’, and ‘Mal Dubh an Ghleanna’ are common to Faoi Rothaí na Gréine and Love Songs of Connacht. The inclusion in the former of two famous songs of the malmariée genre, ‘Dar Mo Mhóide Ní Phósfainn Thú’ (I Swear I Wouldn’t Marry You), and ‘Amhrán an Tae’ (The Tea Song) demonstrate the strong presence of that genre in the ‘love-thought’ of vernacular Connacht song.

This way of framing discussion of Love Songs of Connacht invites close interrogation of Hyde’s biases. The choice of material for inclusion and exclusion is ideologically cohesive, to the specific end of creating a valorous image of the idealized native peasant. In my M.A. thesis, I might further refine the line of argument pursued in this annotation, and use it as the basis on which to build a discussion of Hyde’s particular ideological motivations.

‘S í an teanga Ghaodheilge is greannta cló, Go blasta léightear í mar cheol ‘S í chanas briathra binn-ghuth beóil, ‘S is fíor gur mór a h-áille (v)

Hyde’s romantically excessively verse translates roughly as:

It is the Gaelic language whose shape is most fine, She reads as a tuneful music, It is she who sings the mouth’s sweetest syllables, And truly her beauty is great

The formatting of e-books on Internet Archive does not allow hypothesis.is users to annotate the books’ text. In annotating Hyde’s Love Songs of Connacht for the EN6009 Annotate-A-Thon, I have attached annotations to the text beneath the scanned images. Extracts and corresponding page numbers are placed at the beginning of each annotation, in order to properly contextualize my responses.

As Ciarán Ó Con Cheanainn writes in Leabhar Mór na nAmhrán, the oldest written version of this song dates to 1814, and is found in MS Egerton 117 in the British Library. Oral lore in Conneamara has it that Máire Ní Mhongáin’s three sons joined the British Army, and that Peadar deserted soon after joining, and emigrated to America. It seems probable that their involvement was in the French Revolutionary Wars or the Napoleonic Wars, the major conflicts fought by the British Army in the final decade of the eighteenth century and the first decade of the nineteenth respectively.

Máire Ní Mhongáin seems to have resonated among Irish emigrant communities in the United States. My evidence for this is that Micheál Ó Gallchobhair of Erris, County Mayo, collected songs from Erris emigrants living in Chicago in the 1930s, over a century after the occasion of ‘Amhrán Mháire Ní Mhongáin’s’ composition. It features in his collection, which you access via the following link: http://www.jstor.org.ucc.idm.oclc.org/stable/20642542?seq=2#page_scan_tab_contents

The virulent cursing of departed sons by the mother, named Máre, produces the effect of striking g contrasts with John Millington Synge’s bereaves mother, Old Maurya, in Riders to the Sea.

My Irish Studies blog features an in-depth account of typical features of the caoineadh genre to which Amhrán Mháire Ní Mhongáin belongs. You can access it via the following link: johnwoodssirishstudies.wordpress.com/2018/01/03/carraig-aonair-an-eighteenth-century-west-cork-poem/

‘Bean an tSeanduine’ features all of the conventions of the malmariée genre we have previously encountered in ‘An Seanduine Cam’. Also, it is a good example of the speaker blaming her parents for her plight, which is another regular feature of this song type.

As well as being one of the finest examples of the genre, it is perhaps the most well-known and commonly sung, owing in large part to the simplicity and catchiness of its monosyllable end-rhymes.

As well as Ó Tuama, Meidhbhín Ní Úrdail has written about the common features of the chanson de la malmariée. Her article ‘The Representation of the Feminine: Some evidence from Irish language sources’ in Eighteenth-Century Ireland/Iris an Dá Chultúr is a rich source of information on the topic. In ‘Bean an tSeanduine’, we have a fine example of what Ní Úrdail calls the description of ‘the plight of a beautiful young woman, trapped in an unhappy marriage to an impotent elderly spouse who is ignorant of her mental and physical frustration’. However, when we consider the particular humour of this song, we can identify how it serves to empower the female speaker.

‘Bean an tSeanduine’ differs from ‘An Seanduine Cam’ in that there is no third-person narrator. Like ‘An Seanduine Cam’, the humour of the song relies on a ridiculing of the old man, although here the young woman herself is his detractor. Each of his brags meet a witty riposte. When he claims wealth, she calls him a miser, and when he wonders what would become of his if he died during the night, she jokes that death is an immanent danger. When mockery of this kind is voiced by the female speaker, it serves to empower her, and inspire in the listener a sense of sympathy and respect.

The song’s first two verses are spoken by a third-person narrator. In its humorous exaggeration, the first verse caricatures recognized conventions of arranged marriage. This narrative consciously situates itself in a genre whose familiarity to the listener is a necessary part of the humour. It addresses the economic incentives which were the major precipitating factors of marriage arrangements in rural Ireland during the eighteenth century. It also invokes the misery which such marriages often visited upon young women.

In his essay ‘Love in Irish Folksong’, Seán Ó Tuama identifies among typical features of the malmariée genre that ‘a young woman speaks (in the first person) of her anguish,’ that ‘the description of the husband can be unbelievably grotesque and ribald: he is humped, crippled; he coughs, grunts, whines at night; most of all, he is cold as lead, important, and completely fails to satisfy her desires’, and that ‘she discloses that she is going to leave him for a young man’ (149). ‘An Seanduine Cam’ provides clear examples of all of these traits.

Moreover, because these tendencies find expression in a debate form, and are redoubled in response to the unfeeling man, the resistant character of the put-upon young woman is strongly emphasized.

Hypothesis.is allows for annotation of various pages of a website. On this homepage, I have highlighted all text links to the other pages I have annotated.

Join the Center of Excellence. It is designed to help you improve your practice of Integrated PM through:

• Collaboration
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• While helping you overcome change adoption hurdles

https://youtu.be/z-2pXcwUv9Q

Title of the Blog

Title of blog entry/post, author name and timestamp. The timestamp will be automatically generated when you create the post.

This crow called to me; I had to zoom in too much, but I loved the lines and spaces within the rule of thirds. https://flic.kr/p/245A9sn

This painting has now been confirmed to be a Vermeer. It is thought be be one of his earliest works.

De ahí la importancia de los hackerspaces como territorio: lugar de memoria y convivencia.

Yeah, that's not quite right...

Milk is the primary source of nutrition to the new born babies. It is consumed by people of every age. Milk Benefits For Health by its contents like Vitamin D, Vitamin B12, Vitamin A, riboflavin, protein, phosphorous, calcium and potassium.

Irwin Consulting Services Review - How to make sure of a safer winter road trip

Winter season brings in the beauty of cold and white nature. Many people look forward to this kind of weather because they can stay wrapped in their blankets or jackets the whole day while drinking hot chocolate and watching good movies. This month can be the most exciting month for many families because of the holiday season, and a lot of people are making last minute shopping and getting all their preparations done. With this, many individuals are getting busy using their cars to go to different places to buy things or products they needed for their Christmas and New Year celebrations. Others have been doing outdoor activities with their family members, friends or colleagues.

But no matter what the reason is, using your car during this season requires careful preparation to avoid accidents on the road. Irwin Consulting Services would like to provide some help in this regard through some helpful guidelines elucidated in the next paragraphs.

Consider changing into winter tires. This is often advised by many experts especially during this season, and it is even mandatory on particular places in the United States. Snow or winter tires provide traction that is better than all other tires when temperatures are at or below 7 degrees Celsius. Such allows greater control and shorter stopping distances on road surfaces during the cold and snowy weather. If you notice that some of your family members, relatives or friends don’t own this kind of tire, then you must advise them to buy some for their own safety and for all the people who will be riding with them in their cars. The price of this kind of tire can be higher than others but you can be certain that it is all worth it in the long run.

Put drifts into consideration while you’re on the road. You don’t want to be involved in any risky car spins scenarios right? It would be best to be careful with snow drifts because even if you’re driving on a clear road but with some speed, strong winds of winter can push those drifts on the clear road, which can lead to unwanted accidents if you’re not paying attention.

Make sure to properly cover the lids. In order to prevent moisture from freezing, you must cover the tire valves. Doing this, you can avoid air from escaping with the caps properly covered and also prevent having a flat tire.

Provide sufficient air. Going out of the house and engaging in long trips with your car can be a challenge this winter season because of the change in temperatures and other related aspects. If you wish to face the snowy roads prepared, then often check your tire pressure. Make sure to include this condition on your tire maintenance to have the tires in its best shape even with low temperatures and high air pressure.

Preparation is always the key. You can’t win against wintery roads if you’re not prepared to face its consequences. Bring with you some hats, mitts, and even a shovel organized inside your car trunk. Include in your winter driving kit a kitty litter too because it can provide traction to your car on icy or snowy roads. Bring an extra jug of winter windshield washer fluid as well especially during long trips to ensure visibility.

Pass on the knowledge. Some teenagers usually have a less proper understanding of wintery roads. It is your duty as an adult to remind them about the pivotal matters to consider in facing a snowy road to maintain their safety and their young lives. Irwin Consulting Services wanted you to be their guardian on the road, and if you’re a teen reading this then always remember to be prepared and be careful, and always listen to the advice of your older family members or friends.

Your tires also have its limits. You should have ample knowledge to identify when to replace them for good. You can change winter tires every two to three seasons as per advised by car experts. If you wanted to give new purpose to your old tires, a tire collector knows the best ways, so better get in touch with one within your neighborhood.

Irwin Consulting Services had previously provided some tips and guidelines on how to ensure indoor and outdoor safety during this holiday season, and this article is part of their objective to give helpful information to the public in making sure of their safety during any weather conditions.

Multidimensional perfectionism

Buy Wholesale Bundles of Hair from Nana Hair

Jackson's argument for amending the Constitution. What's important to him (or anyone): the end goal (in this case, changing the VP election law) or the supporting logic (the Founders understood their imperfection and so provided ways to rectify structural problems).

With the rise in adulteration and contamination of milk, we need to start looking at healthier alternatives and more trustworthy brands that guarantee the nutritional content and freshness of milk.

Know milk benefits for health on our blog. Cow milk is essential for our health and it contains vitamin B, D and calcium which benefits bone health.

I love this phrase. I am reminded of Robert Twigger's splendid book Micromastery. The subtitle to his book is "learn small, learn fast", i.e. pedagogies of small.

That takes me in a natural way to Buckminster Fullers metaphor of the "trim tab". Ho loved that idea so much, he put it on his grave stone.

Let's find the trim tabs, the micromasteries, the small pedagogies that might work as we learn together. That is the kind of we-search I can support. Wholly.

Finding patterns where there is noise vs flashes of meaning that occur

I found this statement interesting because it demonstrates the never-ending trend of society continuously advancing and moving forward. It is almost comical to think back how in 1818, when the document was written, the writers believed that their society and educational systems were so advanced. Looking back, this was obviously not the case; however, it is true that they had made many advances from previous centuries. Furthermore, today’s society has surpassed the first generations of UVA by a remarkable amount, not only in the technological and educational regard, but also in the moral regard, considering the original UVA was a school for solely white men of high status. The “indigenous” neighbors the document goes on to mention who the writers perceive to be less advanced than themselves are described as “barbaric and wretched.” This description is ironic considering the low moral standard of these founders who are almost barbaric and wretched themselves. Finally, it is again ironic that the writers are calling themselves “advanced” when they still have ignorant and amateur views about themselves and others.

Obvious question: what about groups, communities, networks, and other supra-individual entities apart from the course/cohort model?

Which is where a different type of unbundling can happen. “Courses” may limit our thinking.

Therein lies the rub. Mandated systems are a radically different thing from “systems which are available for use”. This quote from the aforelinked IHE piece is quite telling:

“I want somebody to fight!” Crouch said. “These things are not cheap -- 300 grand or something like that? ... I want people to want it! When you’re trying to buy something, you want them to work at it!”

In the end, it’s about “procurement”, which is quite different from “adoption” which is itself quite different from “appropriation”.

Classic example of investment made on the basis of hype of tech, without evaluating it critically

Reminds me of @KevinCarey1 describe the original university of Bologna, in his End of College. Don’t have the quote handy (one of many cases where #OpenAccess would allow for more thoughtful discussion), but the gist of that paragraph sounds similar to what @Downes is describing here

Speaking of “prescient”…

Recognized a few, but not everyone. Would need to watch Meredith Fierra’s full film (with lower thirds, one might assume). https://www.youtube.com/watch?v=q9dGAAe-emY

Reclaim ghosting?

It may sound obvious but it actually works. Just did it with each of these three words (on DuckDuckGo) and the results, though unsurprising, bring home the point. Tried switching on the Canadian filter, to check if their might be a difference, and it mostly reorders the results, for some reason. Also tried “student” and “musician” which provide an interesting contrast. Doing this exercise in class, would probably start by asking learners to write down what they expect to get. (Might even do it in my applied anthro class, tomorrow.)

What’s fascinating here is that the province might be cutting a major part of the funding for the Ontario Centres of Excellence, particularly the part which has to do with Entrepreneurship Programs. (My current work is associated with Lead To Win, a Campus-Linked Accelerator out of Carleton University.)

!! (Wondering about the “but we worked a lot on this” comment against OER.)

[...] As we discussed earlier, just as many efforts are being expended on closings as these openings, cajoling and coercing them in various submissive ways and generally blocking possibilities. The digital commons is certainly a new frontier for struggles over commodification.[83] The main challenges to these creative forces emanate from state-security apparatuses and commerciallegal apparatuses. The main challenges to these creative forces emanate from state-security apparatuses and commerciallegal apparatuses. We have covered some of these closings, but here we want to restate the importance of open versus closed conventions of the Internet. Much has been said about Facebook, Flickr, Google, Tumblr, Twitter, and YouTube and their activities for tracking the conduct of people for advertising revenues and collecting big data. Let us emphasize that among one of the most important reasons that both state and corporate apparatuses are able to do this is because these are designed as proprietary and closed conventions. Unlike open conventions such as WordPress or Wikimedia, these conventions require submitting to end-user licences and user contracts that not only severely restrict actions but also appropriate their results as data. There is a massive difference between the digital commons created by open-source code and its increasing zoning, appropriation, sequestration, and enclosure through closed conventions. [...] Let us remember that cyberspace is a fragile if not a precarious space. This makes its protection as an open-source digital commons a political question—a question that those who are making digital rights claims are enacting with increasing effectiveness but also with urgency.

This is what Lyotard highlighted as the commodification of knowledge in what he then called computerized societies. The conversion of intellectual or, more broadly, cultural capital into economic capital is possible under the protection of copyright laws. This is the force of copyright law. Since it introduces a tension between creativity and calculability, it is doubtful that copyright law either protects or encourages creativity. Instead, creativity is commodified by copyright. The performative force of copyright is that both the creator and consumer must—knowingly and unknowingly—repeat and iterate it. The force of copyright law would be nothing if it were not performed. That is the reason why maintaining its imaginary force requires enormous energy: copyright mobilizes massive efforts to maintain its legal, performative, and imaginary force. If creativity were not commodified, copyright would not exist. Commodification transforms the use value of things into exchange value for being sold and bought.

See also: CDC- Toxoplasmosis

Toxoplasmosis

Source of Infection in humans:

1. Eating under cooked meat of animals harboring tissue cysts
2. Consuming food or water contaminated with cat feces or by contaminated environmental samples (such as fecal-contaminated soil or changing the litter box of a pet cat)
3. Blood transfusion or organ transplantation
4. Transplacentally from mother to fetus

Sources of T. gondi infection

Life cycle of T. gondi

How times have changed.

There was an interesting example of this during a short conference on digital textbooks, back in late 2014. Cindy Ives interim VP Academic at Athabasca (!) presented the etext pilot project in partnership with publishers. Ives’s approach was quite pragmatic and there’s nothing wrong with doing a pilot project on something like this. By that time, Ives was already involved in OER projects. It still struck a chord with those of us who care about OER, including Éric Francoeur who took an active part in the event and did work to create a free textbook through international and interlinguistic collaboration.

To me, a key notion from the ‘r’ in “OER” is the distinction with those content bundles we still call “textbooks”. Sure, it’s already in the 5-R model. But the “Remix” idea in music is to a large extent about unbundling.

Reminds me of this historian’s talk at Pint of Science Montreal 2015. (Sadly, not finding online traces of the event apart from my own section.)

via this @SteelWagstaff Tweet, itself via this @_Mike_Collins slide.

Check out this Freudian pschoanalytical interpretation of the Cave at about 3:00 in this youtube video https://www.youtube.com/watch?v=qGQFcG_NaoI

This article reminds me to read "The Philosophy of Debt" by Andrew X. Douglas.

Las infraestructuras de bolsillo y comunitarias serían una forma de lidiar con los desbalances de poder de las plataformas digitales. Está sin embargo el tema de la sostenibilidad cuando no se comercializa la intimidad de los usuarios. Esto debería estar asociado a economías cooperativas y de bienes comunes. El bootstrapping de dicho modelo está aún por verse, pero podría ocurrir a partir de consultorías individuales que alienten y financien dichas plataformas.

The important thing is to separate acts (locutionary, illocutionary, perlocutionary), forces (legal, performative, imaginary), conventions, actions, bodies, and spaces that their relations produce.

I cannot but see the egotism it must take to plan for 'Ruin-Value'. Given the example of who we are dealing with here, it is particularly appalling.

My initial thoughts were: sustainability, repurposing, upcycling. And yes, I agree that there is a resilience and hope in that. How Jackson made the leap to 'feminist roots' is not clear to me. Page 11 of this PDF goes into more detail: https://sjackson.infosci.cornell.edu/RethinkingRepairPROOFS(reduced)Aug2013.pdf.

After reading this PDF, I think he is saying that this idea of sustainability and repurposing or 'an ethics of mutual care' can be sourced back to feminist scholarship that came about in the '70s through the '90s'. Unfortunately, I can't see any deeper meaning than that or why this must be feminist in nature and not simply human nature. Why gender comes into this, I do not know. But then again, perhaps my understanding of what it is to be feminist is flawed?

Yes, but in a wider sense is that not the transience of life and that within in? There is a beginning, middle and an end. In the future, our present will be their past, their history. Is there not hope in the fact that if we as DHrs begin this process of peering, analysing, recording and curating now that this process lives on in the future generation of DHrs who will curate our work, our ruins?

James Joyce is known for is his use of epiphanies: "a sudden spiritual manifestation, whether in the vulgarity of speech or of gesture or in a memorable phase of the mind itself" (Stone 371).

The last line of "Araby" can be seen as the boy's epiphany. Leading up to this moment, Mangan's sister has consumed his mind, and he thought buying something for her from Araby would solve everything. Now that he finally made it to the bazaar, he is utterly disappointed.

There are many interpretations about what the boy's epiphany actually is. Some scholars posit that the he relates to the men flirting with the sales woman: "The boy looks steadily at this vulgar avatar of his longings; and then his other vision—his vision of a comely waiting presence, of a heavenly dolorous lady—dissolves and finally evaporates. The boy, at last, glimpses reality unadorned; he no longer deceives himself with his usual romanticizing" (Stone 371). He is ultimately just like those two men, and Mangan's sister is just another girl.

Another possible interpretation is that the boy's realization is a greater metaphor for the deterioration of Ireland's identity. He sees the French "Café Chantant". Moreover, while eavesdropping on the lady and the two men, the boy "remarked their English accents". Perhaps Ireland is not so Irish anymore.

Yet another meaning could be that the boy is no longer a boy; he has transitioned out of the magical and imaginative world of being a child. The story begins with the boy telling us how he and his friends, "played till our bodies glowed". He then stops playing with his friends because he is infatuated with Mangan's sister: "From the front window I saw my companions playing below in the street". After he hears about Araby the boy has "hardly any patience with the serious work of life which, now that it stood between me and my desire, seemed to me child’s play, ugly monotonous child’s play". His whole outlook on life has rapidly changed. In an essay titled "Closing Time: 'ten minutes to ten' and the End of Childhood in Joyce's Araby'", Steven Doloff notes that the boy arrives at the bazaar at "ten minutes to ten": "While clock hands regularly meet twenty-four times during the course of a day, their particular occurrence at 9:50 P.M. at the end of 'Araby' may have a special contextual significance. Their juncture immediately precedes the boy's anguished self-revelation and what appears to be the near-simultaneous closing of the bazaar at ten o'clock. If we choose to see the longer minute hand of the clock as representing adulthood and the shorter one childhood, then 'ten minutes to ten' would symbolically portend the moment that adulthood overtakes the boy's childhood, eclipses it, and begins to leave it behind—a simple visual icon for a widely acknowledged theme in the story".

These are just a few of many interpretations of the ending. Ezra Pound wrote that Joyce's "most engaging merit, is that he carefully avoids telling you a lot that you don't want to know".

sources: http://web.b.ebscohost.com.jpllnet.sfsu.edu/ehost/pdfviewer/pdfviewer?vid=1&sid=cb6a19bc-74ce-46ea-a40d-117795dd7dfb%40sessionmgr104

https://muse-jhu-edu.jpllnet.sfsu.edu/article/605563

http://library.brown.edu/pdfs/1305652712296879.pdf

"Araby" is filled with religious allusions; religion was important in Ireland. This passage could be interpreted in a number of ways. In one sense, the boys being set "free" could mean that they are finally able to enjoy being kids. They are literally released from the rigid structure of school, and now they can do what boys do: play. Furthermore, Khorand observes that it is possible that the school "constrains and limits [the boys] so much more with it's didactic religious teachings".

source: http://epiphany.ius.edu.ba/index.php/epiphany/article/view/109/106

A street "being blind" means that it is a dead end. North Richmond Street also happens to be a dead end where one is not able to see around the corner (see picture in the annotation for "North Richmond Street"). Furthermore, Joyce's use of the word "blind" has been a topic of discussion among literary scholars. In an essay about symbolism in "Araby", Golbarg Khorand notes that "This blind street (repeated twice in the same paragraph) could be a symbol of the boy’s character that is literally blind due to his young age and immaturity". The blindness could also be connected to all of the people living on the street, or all Dubliners. Perhaps Joyce was even thinking about all the people who never venture out from the little corner of planet earth where they were born.

source: http://epiphany.ius.edu.ba/index.php/epiphany/article/view/109/106

9 parts of speech Noun, Pronoun, Verb, Adjective, Adverb, Article, Conjunction, Preposition, Interjection.

Emotion is an important factor in literary works. It is the motive force of creation, the yeast of imagination and the element of artistic charm. Therefore, all literature and art activities are inseparable from emotion. In a sense, there is no art without emotion

Banana Milkshake is an easy, tastier and healthier substitute for cold drinks during summer. Make and share this banana milkshake recipe available on the Pride of Cows blog.

I could not agree with this essay, more specifically this paragraph, more. The hate-filled white supremacists go against everything my parents taught me as a child. This "leadership" is weak. We need to continue to teach children to love all unconditionally, and to reject any idea of prejudice/discrimination.

It is interesting that the speaker gives us a graphic image of the sound of death using the language "guttering," "choking," and "drowning," yet it is in contrast to a dream-like state. This creates slight confusion as to whether we are now in the speaker's dream or his reality. This could be a futile attempt in showing how easy it is to have the lines of reality and fantasy cross; making the soldier a prisoner to war and "The old Lie: Dulce et decorum est Pro patria mori."

We come back to this Latin phrase, “Dulce et decorum est Pro patria mori” yet again. After being exposed to the imagery of the cruelties produced by chemical warfare, the soldiers are forever altered like the state of being “drunk” or in "An ecstasy" with now having to constantly live in the aftermath of war. The allusion of this phrase creates a shattering of one owns belief and alters the idea of what it means to be patriotic; just as the gas alters the mental capacity of the individual fighting for their country.

To quote W.B. Yeats), a poet during the 1920's post-war Europe, "Things fall apart; the centre cannot hold;" Our perception of war is forever changed through the lens and perspective of those used as human sacrifice.

WWI marked the introduction of chemical warfare which in return created complete terror and pandemonium; soldiers were not prepared for the effects of chemical warfare. As Jones indicates, the use of chemical warfare was to “terrorize the enemy and make their troops temporarily lose their minds.” Alexander Watson also claimed in his study (as cited in Jones, 2014) “gas created uncertainty: unlike shrapnel, it killed from the inside, eroding a soldier’s sense of control, while raising the terrifying fear of being suffocated." Going off the “created uncertainty” we have the use of "ecstasy" which encompasses a trance-like state; coinciding with the idea of being "drunk with fatigue" (see above annotation) from the effects of the gas. The delayed reactions of the soldiers against the gas would result in a behavior of "fumbling." The gas was designed to attack the nervous system; accelerating the deterioration of the body and mind.

With the introduction and evolution of chemical weapons used in this war (WWI); human bodies were no match for the damage these weapons were designed to inflict. Leading into the imagery of soldiers physically deteriorating when using phrases such as "bent double," "coughing like hags," and "men marched asleep;" would not lead one to believe that war is “sweet and fitting” in any capacity. With the use of the word “beggars” our minds may envision the effects of poverty and desperation which war seems to produce, and in this sense, we are given language expressing the overwhelming misery and accelerated age progression with the use of “old.” These descriptions challenge the assumptions the mind tends to gravitate towards when picturing what it means to "die for ones country."

Marshall Nunn states that "For Ruben, [Roosevelt] is the representative man of the United States...[and the poem details] The imperialistic attitude that Roosevelt took regarding the building of the Panama Canal" Here, Roosevelt is not only literally the leader of the United States, but also represents the same ideals the United States was founded on. Throughout the poem Dario no longer addresses Roosevelt, but rather addresses the United States as a whole. With the assumption that Roosevelt represents the greater collective beliefs of the United States.

Another great contrast in the poem occurs when Dario alludes to Tolstoy. A Russian writer in many ways represents a great contrast to Roosevelt himself. Acereda suggests that in fact Tolstoy represents the a vastly different moral view than Roosevelt. Acereda suggests that in fact Tolstoy is an image for opposition against Roosevelt's "Big Stick" policy. Where Tolstoy was working to liberate and educate his people Roosevelt was living an alternate justice system.

Several people have determined that this poem suggests that Dario is harshly judging the United States for their involvement in imperialism and slavery throughout the world. Hal L. Ballew argues that "the torch held by our country's most famous landmark directs its light into the far corners of the world in order to search out the innocent and helpless so that they may be conquered and enslaved"

According to Marshall Nunn Dario "far from admiring of his [Whitman] democratic ideals," With Dunn's information the inference then becomes that Dario believes the only way that the American people will understand his message through Walt Whitman's poetry. However, given the knowledge that Dario does not respect Whitman this line can be seen as an insult to the American people. Or in contrast, as Acereda states Dario can be speaking on the American people's terms, Whitman being a classic American poet, in a desperate attempt to communicate a message to them. )

The authors of the Rockfish Gap Report affirm that religious worship is not conducive to a truly liberal arts education, going so far as to propose "no professor of Divinity." Yet religious language is smatter throughout the document (such as "blessings," "faithfulness," and "religious worship.") In the Virginia Statue for Religious Freedom which Thomas Jefferson also drafted, it is written,"all men shall be free to profess, and by argument to maintain, their opinions in matters of religion, and that the same shall in no wise diminish, enlarge, or affect their civil capacities." In this way, the assertions of both texts are consistent, but the biases of the authors are apparent in their use of religious language. This demonstrates that a collective view of what a society should be is not necessarily reflected in individual beliefs.

I find it interesting that the University made it a goal to cultivate the morals of the students attending their school. They also stress how they want to instill the precepts of virtue and order. They want to achieve this, yet they based the location of their school to be around the centrality of the white population. I do not believe this is cultivating the morals of their students. This is narrowing their viewpoints, and not expanding on the multitude of cultures that lie within the United States.

The University set out a goal for the parents of young boys to begin their studies of the ancient languages at the year of age ten. This is an extremely young age, considering that the boys would be going to college eight years later. The minds of the young boys seem to be too young to be able to grasp this form of art. This correlates to my Engagement, Art Inside/Out, by focusing on the art aspect. Latin, Greek, and Hebrew are forms of art in the language aspect. This piece of art is powerful and intriguing; however, it may be too complex for the minds of ten year olds who are still trying to develop.

Everything by virtue must be named....

Connections is the key thing, in a world of information abundance. How do we trust those connections, understand them, and act on them?

Except mind altering drugs often affect more than the individual themselves. Autonomy out to give way, in instances like these, to the greater public good/safety. Our choices always affect more than just ourselves.

This is an interesting concept, particularly with regards to writing, because many people, myself included, think as they write. I often times do not even really know what I think about a topic until I start writing about it. Essays, for example, are usually difficult to start, but I end up figuring out what my argument is by the end because the process of writing itself has allowed me to think through the subject in a way normal biological cognition would not normally allow me to.

This book is not about religion, although I talk about religion. It's about religious tolerance and the fight for human rights; the first battlefront in public discourse about human rights.

Freedom of religion was the first base upon which other understandings of freedom have been built upon.

This is the story of 16th century Europe, and the political earthquake that was protestantism. The overarching historical narrative unfolds around the lives of fictional characters who might have lived in this historic period.

Follett's literary reenactment explores the intricacies of the Protestant Reformation through a cast of strategically diverse characters, whose stories span across multiple continents, nations, and cities. Each character is an important harbinger of larger historical trends. Within the masterfully established geo-political reality, each of their decisions serve to gradually reveal their distinct personalities and temperaments, belief systems and ideologies, and cultural identities.

Think: Daenerys Targaryen

Vague wording again! (Also, "apparent" role; they're not even sure.)

Vague wording "major area of research"

"One study" = vague (Without knowing details of study, this information has little merit/validity.) Also "small amount"; why not give a real amount?

Vague wording that indicates many medical issues, but doesn't actually describe them or give information to combat issue.

Again, "apparently"; the author appears unfamiliar/unsure about the exact effect.

VAGUE!!!

GIVE US THE IMPLICATIONS THEN!!

Above statements a summary/synthesis of this point, quoted from a study; demonstrates tactic of fake news in writing stories.

Not referencing or identifying toxic chemicals; also not discussing quantity in reference to toxicity.

I'm unable to find a position of the WHO at this time; link at the bottom of the page doesn't lead anywhere. (Could be another tactic, using a reputable site and putting words in their mouth.)

No link to actually follow.

No real amount given for aluminum (PPM?)

This is called the horizon of visibility. We generally know who are friends friends are but it is really hard to know who are friends friends friends are. SNA and the internet give us sight beyond the horizon. I wonder if that makes a difference in our choices or social capital?

This is called the horizon of visibility. We can see our friends friends but it is really hard to know who our friends friends friends are.

SNA also gives you the ability to see beyond your social horizon. It is easy to know our friends friends but it is very hard to know our friends friends friends. Much less our friends friends friends friends. But do they influence us in some way? How many steps out does influence remain? Is there a way to measure this in your small paper?

Privacy as subset of liberty

privacy and heterogenity

privacy and autonomy. Privacy a postulate of human dignity

privacy is an elitist concern

A statutory and common law right to privacy negates the need for a constitutional right

Anita Allen

• spatial
• informational
• decisional
• reputational
• associational

Clarke's maslow pyramid classification

• bodily privacy
• spatial privacy
• privacy of communication
• privacy of personal data

Westin's four states of privacy - solitude, intimacy, anonymity, reservation

Feminist critique of privacy

Economic critique of privacy - posner

Reductionist critique of privacy - JJ Thomson used by respondents to support the argument that privacy itself is not a right, but privacy violations may lead to other violations.