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Information relating to the aircraft is on the Cessnock Aerodrome - Hunter Valley Vintage Wings website at www.huntervalleyjoyflights.com.au
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PM Dr Ngirente presented before Rwanda parliament, Government of Rwanda achievements relating to ICT in the knowledge-based economy | Kigali, 2 December 2019
Image taken from:
Title: "Memoirs relating to European and Asiatic Turkey; edited from manuscript journals, by R. Walpole. (Travels in various countries of the East; being a continuation of Memoirs relating to European and Asiatic Turkey, &c.)"
Author: WALPOLE, Robert - Rev
Shelfmark: "British Library HMNTS 1786.d.13.", "British Library HMNTS 982.i.7."
Volume: 02
Page: 575
Place of Publishing: London
Date of Publishing: 1817
Publisher: Longman & Co.
Issuance: monographic
Identifier: 003842704
Explore:
Find this item in the British Library catalogue, 'Explore'.
Open the page in the British Library's itemViewer (page image 575)
Download the PDF for this book Image found on book scan 575 (NB not a pagenumber)Download the OCR-derived text for this volume: (plain text) or (json)
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All image numbers on flickr relate to the same image numbers on website.
This specific memory relates to my time working on a marketing team at the corporate office of an electronic cigarette company. The story in the video is from an ex-employee of the company, recounting a peculiar development process for a new e-cigarette flavor. The concept of crafting artificial flavors based on other (sometimes also, artificial) flavors seemed to create a negative feedback loop of arbitrary marketing and consumerism.
In the same vein of dramatic conspiracy theory documentaries, I began to build a series of images, both moving and not, around this memory, permitting some of the truths and accuracies to slip during the production of the images. Advertising, conspiracy films, scientific research footage, and marketing design are all visual vocabularies swimming around in my head when I think about artificial flavor development for the purpose of consumerism. The fabrication and marketing of something as elusive, and seemingly intangible as an e-cigarette’s vaporized flavor profile became fresh territory in which I could touch on existing ideas about the visual mediums that so frequently facilitate the ongoing deluge of capitalism. POM will continue to grow as a series of image experiments pushing into and away from truths about artifice and power.
Photo credit: UNDP
Relates to the project 'Reducing the Vulnerability of Cambodian Rural Livelihoods through Enhanced Sub-National Climate Change Planning and Execution of Priority Actions' www.adaptation-undp.org/projects/reducing-vulnerability-c...
This lantern slide relates to a photograph taken by Clement Lindley Wragge (b.1852, d.1922), dated 5 April 1905.
The slide shows a circular image depicting clusters of electrical energy with radiating lighting strikes against a black background.
Inscription Details: Handwritten in blue ink in top left corner of plate, 'G4'. Handwritten in lbue ink at bottom of plate, 'CLW [illegible] July '22. Handwritten in blue ink at top, bottom, left and right ridges of plate, 'LIGHTNING'.
Credit: Shared by Auckland War Memorial Museum, Tāmaki Paenga Hira, as part of the Clement Lindley Wragge collection.
Rights: No known copyright restrictions.
Reference: 235967|PH-1984-1-LS78-3-38|4
For more details, please visit: www.aucklandmuseum.com/discover/collections/record/1033248
PM Dr Ngirente presented before Rwanda parliament, Government of Rwanda achievements relating to ICT in the knowledge-based economy | Kigali, 2 December 2019
Here's a rather nice axe that I found recently. The head was not fitted to a shaft and despite some rust and a small dent at the low end of the edge, I think it might not even have been used. The bit is 6 inches wide.
The axe head itself is very nice. The head is forged and provides a distinct ringing sound when struck with something metal. Although it is sharpened on both sides of the head, it works very well for stock preparation and rough shaping.
The maker and country of origin is a mystery. The head has a logotype which looks like an animal footprint with seven digits. Although this can occur amongst cats I'm not sure a cat is the inspiration. But if you happen to know whick maker used this logotype, I'd appreciate knowing it.
The opposite side of the head is marked "2 1/2". This could be related to the weight of the head. 2 1/2 lbs is about 2100 grams, and my axe weighs a tad more than 2200 grams including the handle.
If the number relates to weight, then I would guess the axe head was made either in a country or for a country using this weight scale.
The handle is made of straight grained Finnish birch, a wonderful wood to work with. It is dense, softish, yet has very thin, tight grained fibers and very few knots.
Brothers and Sisters, Today is Martin Luther King, Jr. Day. On this day, many Americans honor Dr. King's tireless advocacy for the civil rights movement by doing some form of volunteer community service. As a result, a lot of the communications about the Martin Luther King, Jr. holiday relate to civil rights and volunteerism. Many people may not realize that Dr. King also was a fierce advocate for unions and the rights of American workers. Dr. King fought for workers' right to organize and believed that unions and fair labor practices were crucial to economic equality as the next step in the civil rights movement. He was assassinated in Memphis, Tenn., on April 4, 1968. He had been there on behalf of sanitation workers who were on strike for the right to unionize after two of their co-workers were crushed to death by a malfunctioning truck. "We know that it isn't enough to integrate lunch counters," Dr. King told the crowd in Memphis at Mason Temple in March 1968. "What does it profit a man to be able to eat at an integrated lunch counter, if he doesn't earn enough money to buy a hamburger and a cup of coffee?" Labor unions were important allies of the African-American civil rights struggle in the 1960s. Like Dr. King, many union members believed that the fate of workers of color was inseparable from that of white workers. He worked with and continued to build on the legacy of A. Philip Randolph, President of the Brotherhood of Sleeping Car Porters, the first majority African American affiliate of the American Federation of Labor. Labor and civil rights advocacy worked jointly in seeking economic security, including the fair treatment of employees, safe working conditions, and fair wages and hours. As a result, American labor unions were among the earliest advocates for a national holiday honoring Dr. King. On this Martin Luther King, Jr. holiday, let's pause to understand the weight of responsibility we hold on our shoulders as proud union members. Our brothers and sisters fought tirelessly to establish the rights we enjoy today into our workforce. Like Dr. King, some even paid the ultimate sacrifice, fighting for the belief that working Americans should be treated with respect, paid fair wages, and operate in safe working conditions. NATCA members are brothers and sisters in this fight. Together, we are stronger. Together, our collective voice is louder. We share in the progress they helped secure and will continue to fight for their legacy. In addition to commemorating Dr. King's life and work, American labor organizations are joining together to recommit to his larger civil rights legacy. The American Federation of State, County and Municipal Employees (AFSCME) is organizing a national moment of silence on Feb. 1 to remember the 50th anniversary of the death of the sanitation workers, the Memphis Sanitation Workers' Strike that followed, and the assassination of Dr. King. This moment of silence will launch the "I AM" Campaign, organized by AFSCME and The Church of God in Christ to advance racial and economic justice. It is modeled after the "I AM A MAN!" campaign associated with the 1968 strike in Memphis and the civil rights movement. At the recent convention of the American Federation of Labor and Congress of Industrial Organizations (AFL-CIO), affiliated unions unanimously voted to support this national moment of silence. NATCA is joining this movement. The NATCA National Office employees' union has organized a moment of silence to take place in Washington, D.C. Where possible, NATCA leaders are encouraging our locals to organize moments of silence with their members on that day. You can learn more about the "I AM" Campaign here: www.iam2018.org/ NATCA invites participating locals to share news about members participating in this moment of silence on NATCA's social media. NATCA members also may share their participation news on the "I AM" website. In proud solidarity, Paul Rinaldi, NATCA President Trish Gilbert, NATCA Executive Vice President History is a great teacher. Now everyone knows that the labor movement did not diminish the strength of the nation but enlarged it. By raising the living standards of millions, labor miraculously created a market for industry and lifted the whole nation to undreamed of levels of production. Those who attack labor forget these simple truths, but history remembers them. - Martin Luther King, Jr.
January 15, 2018 at 09:30AM
www.facebook.com/NATCAfamily/photos/a.215149848060.132280...
This lantern slide relates to a photograph taken by Clement Lindley Wragge (b.1852, d.1922), likely dating between 1890s-1920s.
The slide shows Taieri River, photographed from the banks of the river. Dark clouds are in the sky and land can be seen in the background. Hand coloured in pink, green and blue.
Inscription Details: Handwritten in black ink on recto, top of slide, "TAIERI R. HENLEY. N.Z.". Handwritten in blue ink on recto, bottom of slide, "O92 Clouds after storm, N.Z.".
Credit: Shared by Auckland War Memorial Museum, Tāmaki Paenga Hira, as part of the Clement Lindley Wragge collection.
Rights: No known copyright restrictions.
Reference: 235877|PH-1984-1-LS78-3-106|O92
For more details, please visit: www.aucklandmuseum.com/discover/collections/record/1033336
Tomorrow's leaders must think and act as global citizens in order to address the challenges facing humanity. Broadly defined, global citizens are people who are consciously prepared to live and work in the complex interdependent society of the 21st century and contribute to improving the common global welfare of our planet and its inhabitants.
The program aims to engage participating students as global citizens, helping them develop the knowledge, skills, values, and commitment to:
- Understand the nature of globalization, including its positive and negative impacts around the world, and realize how it is transforming human society;
- Appreciate the diversity of humanity in all of its manifestations, from local to global, and interact with different groups of people to address common concerns;
- Recognize the critical global challenges that are compromising humanity's future and see how their complexity and interconnections make solutions increasingly difficult; and
- Collaborate with different sets of stakeholders, by thinking globally and acting locally, to resolve these critical challenges and build a more equitable and sustainable world.
The session format includes lectures and discussions with an international faculty as well as formal and informal work in small groups. Topics addressed in plenary lectures and discussions include globalization and global responsibility; the social, economic, and political aspects of migration; the historical legacy of the Holocaust, human rights, humanitarian intervention; sustainable development; and the implications of the United States' influence around the world.
Participants will consider how these issues relate to their current situations and future personal, educational, and professional plans. They will also have the opportunity to develop projects and activities related to the session topic that can be implemented at their colleges and universities, in their local communities, and beyond.
Implications in the arts
Because of the focus on reason over superstition, the Enlightenment cultivated the arts.[181] Emphasis on learning, art, and music became more widespread, especially with the growing middle class. Areas of study such as literature, philosophy, science, and the fine arts increasingly explored subject matter to which the general public, in addition to the previously more segregated professionals and patrons, could relate.[182]
George Frideric Handel
As musicians depended more on public support, public concerts became increasingly popular and helped supplement performers' and composers' incomes. The concerts also helped them to reach a wider audience. Handel, for example, epitomized this with his highly public musical activities in London. He gained considerable fame there with performances of his operas and oratorios. The music of Haydn and Mozart, with their Viennese Classical styles, are usually regarded as being the most in line with the Enlightenment ideals.[183]
The desire to explore, record, and systematize knowledge had a meaningful impact on music publications. Rousseau's Dictionnaire de musique (published 1767 in Geneva and 1768 in Paris) was a leading text in the late 18th century.[183] This widely available dictionary gave short definitions of words like genius and taste and was clearly influenced by the Enlightenment movement. Another text influenced by Enlightenment values was Charles Burney's A General History of Music: From the Earliest Ages to the Present Period (1776), which was a historical survey and an attempt to rationalize elements in music systematically over time.[184] Recently, musicologists have shown renewed interest in the ideas and consequences of the Enlightenment. For example, Rose Rosengard Subotnik's Deconstructive Variations (subtitled Music and Reason in Western Society) compares Mozart's Die Zauberflöte (1791) using the Enlightenment and Romantic perspectives and concludes that the work is "an ideal musical representation of the Enlightenment."[184]
As the economy and the middle class expanded, there was an increasing number of amateur musicians. One manifestation of this involved women, who became more involved with music on a social level. Women were already engaged in professional roles as singers and increased their presence in the amateur performers' scene, especially with keyboard music.[185] Music publishers began to print music that amateurs could understand and play. The majority of the works that were published were for keyboard, voice and keyboard, and chamber ensemble.[185] After these initial genres were popularized, from the mid-century on, amateur groups sang choral music, which then became a new trend for publishers to capitalize on. The increasing study of the fine arts, as well as access to amateur-friendly published works, led to more people becoming interested in reading and discussing music. Music magazines, reviews, and critical works which suited amateurs as well as connoisseurs began to surface.[
Art
The art produced during the Enlightenment focused on a search for morality that was absent from the art in previous eras.[citation needed] At the same time, the Classical art of Greece and Rome became interesting to people again, since archaeological teams discovered Pompeii and Herculaneum. People took inspiration from it and revived classical art into neo-classical art. This can especially be seen in early American art and architecture, which featured arches, goddesses, and other classical architectural designs.
Society and culture
A medal minted during the reign of Joseph II, Holy Roman Emperor, commemorating his grant of religious liberty to Jews and Protestants in Hungary—another important reform of Joseph II was the abolition of serfdom.
In contrast to the intellectual historiographical approach of the Enlightenment, which examines the various currents or discourses of intellectual thought within the European context during the 17th and 18th centuries, the cultural (or social) approach examines the changes that occurred in European society and culture. This approach studies the process of changing sociabilities and cultural practices during the Enlightenment.
One of the primary elements of the culture of the Enlightenment was the rise of the public sphere, a "realm of communication marked by new arenas of debate, more open and accessible forms of urban public space and sociability, and an explosion of print culture," in the late 17th century and 18th century.[171] Elements of the public sphere included that it was egalitarian, that it discussed the domain of "common concern," and that argument was founded on reason.[172] Habermas uses the term "common concern" to describe those areas of political/social knowledge and discussion that were previously the exclusive territory of the state and religious authorities, now open to critical examination by the public sphere. The values of this bourgeois public sphere included holding reason to be supreme, considering everything to be open to criticism (the public sphere is critical), and the opposition of secrecy of all sorts.[173]
German explorer Alexander von Humboldt showed his disgust for slavery and often criticized the colonial policies—he always acted out of a deeply humanistic conviction, borne by the ideas of the Enlightenment.[174]
The creation of the public sphere has been associated with two long-term historical trends: the rise of the modern nation state and the rise of capitalism. The modern nation state in its consolidation of public power created by counterpoint a private realm of society independent of the state, which allowed for the public sphere. Capitalism also increased society's autonomy and self-awareness, as well as an increasing need for the exchange of information. As the nascent public sphere expanded, it embraced a large variety of institutions, and the most commonly cited were coffee houses and cafés, salons and the literary public sphere, figuratively localized in the Republic of Letters.[175] In France, the creation of the public sphere was helped by the aristocracy's move from the king's palace at Versailles to Paris in about 1720, since their rich spending stimulated the trade in luxuries and artistic creations, especially fine paintings.[176]
The context for the rise of the public sphere was the economic and social change commonly associated with the Industrial Revolution: "Economic expansion, increasing urbanization, rising population and improving communications in comparison to the stagnation of the previous century."[177] Rising efficiency in production techniques and communication lowered the prices of consumer goods and increased the amount and variety of goods available to consumers (including the literature essential to the public sphere). Meanwhile, the colonial experience (most European states had colonial empires in the 18th century) began to expose European society to extremely heterogeneous cultures, leading to the breaking down of "barriers between cultural systems, religious divides, gender differences and geographical areas."[178]
The word "public" implies the highest level of inclusivity—the public sphere by definition should be open to all. However, this sphere was only public to relative degrees. Enlightenment thinkers frequently contrasted their conception of the "public" with that of the people: Condorcet contrasted "opinion" with populace, Marmontel "the opinion of men of letters" with "the opinion of the multitude" and d'Alembert the "truly enlightened public" with "the blind and noisy multitude."[179] Additionally, most institutions of the public sphere excluded both women and the lower classes.[180] Cross-class influences occurred through noble and lower class participation in areas such as the coffeehouses and the Masonic lodges.
Masonic lodges
Masonic initiation ceremony
Historians have debated the extent to which the secret network of Freemasonry was a main factor in the Enlightenment.[262] Leaders of the Enlightenment included Freemasons such as Diderot, Montesquieu, Voltaire, Lessing, Pope,[263] Horace Walpole, Sir Robert Walpole, Mozart, Goethe, Frederick the Great, Benjamin Franklin[264] and George Washington.[265] Norman Davies said Freemasonry was a powerful force on behalf of liberalism in Europe from about 1700 to the twentieth century. It expanded during the Enlightenment, reaching practically every country in Europe. It was especially attractive to powerful aristocrats and politicians as well as intellectuals, artists, and political activists.[266]
During the Enlightenment, Freemasons comprised an international network of like-minded men, often meeting in secret in ritualistic programs at their lodges. They promoted the ideals of the Enlightenment and helped diffuse these values across Britain, France, and other places. Freemasonry as a systematic creed with its own myths, values, and rituals originated in Scotland c. 1600 and spread to England and then across the Continent in the 18th century. They fostered new codes of conduct—including a communal understanding of liberty and equality inherited from guild sociability—"liberty, fraternity, and equality."[267] Scottish soldiers and Jacobite Scots brought to the Continent ideals of fraternity, which reflected not the local system of Scottish customs, but the institutions and ideals originating in the English Revolution against royal absolutism.[268] Freemasonry was particularly prevalent in France—by 1789, there were perhaps as many as 100,000 French Masons, making Freemasonry the most popular of all Enlightenment associations.[269] The Freemasons displayed a passion for secrecy and created new degrees and ceremonies. Similar societies, partially imitating Freemasonry, emerged in France, Germany, Sweden, and Russia. One example was the Illuminati, founded in Bavaria in 1776, which was copied after the Freemasons, but was never part of the movement. The name itself translates to "enlightened," chosen to reflect their original intent to promote the values of the movement. The Illuminati was an overtly political group, which most Masonic lodges decidedly were not.[270]
Masonic lodges created a private model for public affairs. They "reconstituted the polity and established a constitutional form of self-government, complete with constitutions and laws, elections, and representatives." In other words, the micro-society set up within the lodges constituted a normative model for society as a whole. This was especially true on the continent: when the first lodges began to appear in the 1730s, their embodiment of British values was often seen as threatening by state authorities. For example, the Parisian lodge that met in the mid 1720s was composed of English Jacobite exiles.[271] Furthermore, freemasons across Europe explicitly linked themselves to the Enlightenment as a whole. For example, in French lodges the line "As the means to be enlightened I search for the enlightened" was a part of their initiation rites. British lodges assigned themselves the duty to "initiate the unenlightened." This did not necessarily link lodges to the irreligious, but neither did this exclude them from the occasional heresy. In fact, many lodges praised the Grand Architect, the masonic terminology for the deistic divine being who created a scientifically ordered universe.[272]
German historian Reinhart Koselleck claimed: "On the Continent there were two social structures that left a decisive imprint on the Age of Enlightenment: the Republic of Letters and the Masonic lodges."[273] Scottish professor Thomas Munck argues that "although the Masons did promote international and cross-social contacts which were essentially non-religious and broadly in agreement with enlightened values, they can hardly be described as a major radical or reformist network in their own right."[274] Many of the Masons values seemed to greatly appeal to Enlightenment values and thinkers. Diderot discusses the link between Freemason ideals and the enlightenment in D'Alembert's Dream, exploring masonry as a way of spreading enlightenment beliefs.[275] Historian Margaret Jacob stresses the importance of the Masons in indirectly inspiring enlightened political thought.On the negative side, Daniel Roche contests claims that Masonry promoted egalitarianism and he argues the lodges only attracted men of similar social backgrounds. The presence of noble women in the French "lodges of adoption" that formed in the 1780s was largely due to the close ties shared between these lodges and aristocratic society.
The major opponent of Freemasonry was the Catholic Church so in countries with a large Catholic element, such as France, Italy, Spain, and Mexico, much of the ferocity of the political battles involve the confrontation between what Davies calls the reactionary Church and enlightened Freemasonry. Even in France, Masons did not act as a group. American historians, while noting that Benjamin Franklin and George Washington were indeed active Masons, have downplayed the importance of Freemasonry in causing the American Revolution because the Masonic order was non-political and included both Patriots and their enemy the Loyalists.
Dissemination of ideas
The philosophes spent a great deal of energy disseminating their ideas among educated men and women in cosmopolitan cities. They used many venues, some of them quite new.
French philosopher Pierre Bayle
Republic of Letters
The term "Republic of Letters" was coined in 1664 by Pierre Bayle in his journal Nouvelles de la Republique des Lettres. Towards the end of the 18th century, the editor of Histoire de la République des Lettres en France, a literary survey, described the Republic of Letters as being:
In the midst of all the governments that decide the fate of men; in the bosom of so many states, the majority of them despotic ... there exists a certain realm which holds sway only over the mind ... that we honor with the name Republic, because it preserves a measure of independence, and because it is almost its essence to be free. It is the realm of talent and of thought.[186]
The Republic of Letters was the sum of a number of Enlightenment ideals: an egalitarian realm governed by knowledge that could act across political boundaries and rival state power.[186] It was a forum that supported "free public examination of questions regarding religion or legislation."[187] Kant considered written communication essential to his conception of the public sphere; once everyone was a part of the "reading public," then society could be said to be enlightened.[188] The people who participated in the Republic of Letters, such as Diderot and Voltaire, are frequently known today as important Enlightenment figures. Indeed, the men who wrote Diderot's Encyclopédie arguably formed a microcosm of the larger "republic."[189]
Front page of The Gentleman's Magazine, January 1731
Many women played an essential part in the French Enlightenment because of the role they played as salonnières in Parisian salons, as the contrast to the male philosophes. The salon was the principal social institution of the republic[190] and "became the civil working spaces of the project of Enlightenment." Women, as salonnières, were "the legitimate governors of [the] potentially unruly discourse" that took place within.[191] While women were marginalized in the public culture of the Old Regime, the French Revolution destroyed the old cultural and economic restraints of patronage and corporatism (guilds), opening French society to female participation, particularly in the literary sphere.[192]
In France, the established men of letters (gens de lettres) had fused with the elites (les grands) of French society by the mid-18th century. This led to the creation of an oppositional literary sphere, Grub Street, the domain of a "multitude of versifiers and would-be authors."[193] These men came to London to become authors only to discover that the literary market could not support large numbers of writers, who in any case were very poorly remunerated by the publishing-bookselling guilds.[194]
The writers of Grub Street, the Grub Street Hacks, were left feeling bitter about the relative success of the men of letters[195] and found an outlet for their literature which was typified by the libelle. Written mostly in the form of pamphlets, the libelles "slandered the court, the Church, the aristocracy, the academies, the salons, everything elevated and respectable, including the monarchy itself."[196] Le Gazetier cuirassé by Charles Théveneau de Morande was a prototype of the genre. It was Grub Street literature that was most read by the public during the Enlightenment.[197] According to Darnton, more importantly the Grub Street hacks inherited the "revolutionary spirit" once displayed by the philosophes and paved the way for the French Revolution by desacralizing figures of political, moral, and religious authority in France.[198]
Book industry
ESTC data 1477–1799 by decade given with a regional differentiation
The increased consumption of reading materials of all sorts was one of the key features of the "social" Enlightenment. Developments in the Industrial Revolution allowed consumer goods to be produced in greater quantities at lower prices, encouraging the spread of books, pamphlets, newspapers, and journals – "media of the transmission of ideas and attitudes." Commercial development likewise increased the demand for information, along with rising populations and increased urbanisation.[199] However, demand for reading material extended outside of the realm of the commercial and outside the realm of the upper and middle classes, as evidenced by the bibliothèque bleue. Literacy rates are difficult to gauge, but in France the rates doubled over the course of the 18th century.[200] Reflecting the decreasing influence of religion, the number of books about science and art published in Paris doubled from 1720 to 1780, while the number of books about religion dropped to just one-tenth of the total.[26]
Reading underwent serious changes in the 18th century. In particular, Rolf Engelsing has argued for the existence of a reading revolution. Until 1750, reading was done intensively: people tended to own a small number of books and read them repeatedly, often to small audience. After 1750, people began to read "extensively," finding as many books as they could, increasingly reading them alone.[201] This is supported by increasing literacy rates, particularly among women.[202]
The vast majority of the reading public could not afford to own a private library, and while most of the state-run "universal libraries" set up in the 17th and 18th centuries were open to the public, they were not the only sources of reading material. On one end of the spectrum was the bibliothèque bleue, a collection of cheaply produced books published in Troyes, France. Intended for a largely rural and semi-literate audience these books included almanacs, retellings of medieval romances and condensed versions of popular novels, among other things. While some historians have argued against the Enlightenment's penetration into the lower classes, the bibliothèque bleue represents at least a desire to participate in Enlightenment sociability.[203] Moving up the classes, a variety of institutions offered readers access to material without needing to buy anything. Libraries that lent out their material for a small price started to appear, and occasionally bookstores would offer a small lending library to their patrons. Coffee houses commonly offered books, journals, and sometimes even popular novels to their customers. Tatler and The Spectator, two influential periodicals sold from 1709 to 1714, were closely associated with coffee house culture in London, being both read and produced in various establishments in the city.[204] This is an example of the triple or even quadruple function of the coffee house: reading material was often obtained, read, discussed, and even produced on the premises.[205]
Denis Diderot is best known as the editor of the Encyclopédie.
It is difficult to determine what people actually read during the Enlightenment. For example, examining the catalogs of private libraries gives an image skewed in favor of the classes wealthy enough to afford libraries and also ignores censored works unlikely to be publicly acknowledged. For this reason, a study of publishing would be much more fruitful for discerning reading habits.[206] Across continental Europe, but in France especially, booksellers and publishers had to negotiate censorship laws of varying strictness. For example, the Encyclopédie narrowly escaped seizure and had to be saved by Malesherbes, the man in charge of the French censor. Indeed, many publishing companies were conveniently located outside France so as to avoid overzealous French censors. They would smuggle their merchandise across the border, where it would then be transported to clandestine booksellers or small-time peddlers.[207] The records of clandestine booksellers may give a better representation of what literate Frenchmen might have truly read, since their clandestine nature provided a less restrictive product choice.[208] In one case, political books were the most popular category, primarily libels and pamphlets. Readers were more interested in sensationalist stories about criminals and political corruption than they were in political theory itself. The second most popular category, "general works" (those books "that did not have a dominant motif and that contained something to offend almost everyone in authority"), demonstrated a high demand for generally low-brow subversive literature. However, these works never became part of literary canon and are largely forgotten today as a result.[208]
A healthy, legal publishing industry existed throughout Europe, although established publishers and book sellers occasionally ran afoul of the law. For example, the Encyclopédie, condemned by both the King and Clement XII, nevertheless found its way into print with the help of the aforementioned Malesherbes and creative use of French censorship law.[209] However, many works were sold without running into any legal trouble at all. Borrowing records from libraries in England, Germany, and North America indicate that more than 70% of books borrowed were novels. Less than 1% of the books were of a religious nature, indicating the general trend of declining religiosity.[186]
Natural history
Georges Buffon is best remembered for his Histoire naturelle, a 44 volume encyclopedia describing everything known about the natural world.
A genre that greatly rose in importance was that of scientific literature. Natural history in particular became increasingly popular among the upper classes. Works of natural history include René-Antoine Ferchault de Réaumur's Histoire naturelle des insectes and Jacques Gautier d'Agoty's La Myologie complète, ou description de tous les muscles du corps humain (1746). Outside Ancien Régime France, natural history was an important part of medicine and industry, encompassing the fields of botany, zoology, meteorology, hydrology, and mineralogy. Students in Enlightenment universities and academies were taught these subjects to prepare them for careers as diverse as medicine and theology. As shown by Matthew Daniel Eddy, natural history in this context was a very middle class pursuit and operated as a fertile trading zone for the interdisciplinary exchange of diverse scientific ideas.[210]
The target audience of natural history was French upper class, evidenced more by the specific discourse of the genre than by the generally high prices of its works. Naturalists catered to upper class desire for erudition: many texts had an explicit instructive purpose. However, natural history was often a political affair. As Emma Spary writes, the classifications used by naturalists "slipped between the natural world and the social ... to establish not only the expertise of the naturalists over the natural, but also the dominance of the natural over the social."[211] The idea of taste (le goût) was a social indicator: to truly be able to categorize nature, one had to have the proper taste, an ability of discretion shared by all members of the upper class. In this way, natural history spread many of the scientific developments of the time but also provided a new source of legitimacy for the dominant class.[212] From this basis, naturalists could then develop their own social ideals based on their scientific works.[213]
Scientific and literary journals
Journal des sçavans was the earliest academic journal published in Europe.
The first scientific and literary journals were established during the Enlightenment. The first journal, the Parisian Journal des sçavans, appeared in 1665. However, it was not until 1682 that periodicals began to be more widely produced. French and Latin were the dominant languages of publication, but there was also a steady demand for material in German and Dutch. There was generally low demand for English publications on the continent, which was echoed by England's similar lack of desire for French works. Languages commanding less of an international market—such as Danish, Spanish, and Portuguese—found journal success more difficult, and a more international language was used instead. French slowly took over Latin's status as the lingua franca of learned circles. This in turn gave precedence to the publishing industry in Holland, where the vast majority of these French language periodicals were produced.[214]
Jonathan Israel called the journals the most influential cultural innovation of European intellectual culture.[215] They shifted the attention of the "cultivated public" away from established authorities to novelty and innovation, and instead promoted the Enlightened ideals of toleration and intellectual objectivity. Being a source of knowledge derived from science and reason, they were an implicit critique of existing notions of universal truth monopolized by monarchies, parliaments, and religious authorities. They also advanced Christian Enlightenment that upheld "the legitimacy of God-ordained authority"—the Bible—in which there had to be agreement between the biblical and natural theories.[216]
Encyclopedias and dictionaries
First page of the Encyclopédie, published between 1751 and 1766
Although the existence of dictionaries and encyclopedias spanned into ancient times, the texts changed from defining words in a long running list to far more detailed discussions of those words in 18th-century encyclopedic dictionaries.[217] The works were part of an Enlightenment movement to systematize knowledge and provide education to a wider audience than the elite. As the 18th century progressed, the content of encyclopedias also changed according to readers' tastes. Volumes tended to focus more strongly on secular affairs, particularly science and technology, rather than matters of theology.
Along with secular matters, readers also favoured an alphabetical ordering scheme over cumbersome works arranged along thematic lines.[218] Commenting on alphabetization, the historian Charles Porset has said that "as the zero degree of taxonomy, alphabetical order authorizes all reading strategies; in this respect it could be considered an emblem of the Enlightenment." For Porset, the avoidance of thematic and hierarchical systems thus allows free interpretation of the works and becomes an example of egalitarianism.[219] Encyclopedias and dictionaries also became more popular during the Age of Enlightenment as the number of educated consumers who could afford such texts began to multiply.[217] In the latter half of the 18th century, the number of dictionaries and encyclopedias published by decade increased from 63 between 1760 and 1769 to approximately 148 in the decade proceeding the French Revolution.[220] Along with growth in numbers, dictionaries and encyclopedias also grew in length, often having multiple print runs that sometimes included in supplemented editions.[218]
The first technical dictionary was drafted by John Harris and entitled Lexicon Technicum: Or, An Universal English Dictionary of Arts and Sciences. Harris' book avoids theological and biographical entries and instead concentrates on science and technology. Published in 1704, the Lexicon Technicum was the first book to be written in English that took a methodical approach to describing mathematics and commercial arithmetic along with the physical sciences and navigation. Other technical dictionaries followed Harris' model, including Ephraim Chambers' Cyclopaedia (1728), which included five editions and is a substantially larger work than Harris'. The folio edition of the work even included foldout engravings. The Cyclopaedia emphasized Newtonian theories, Lockean philosophy and contained thorough examinations of technologies, such as engraving, brewing, and dyeing.
"Figurative system of human knowledge," the structure that the Encyclopédie organised knowledge into – it had three main branches: memory, reason, and imagination.
In Germany, practical reference works intended for the uneducated majority became popular in the 18th century. The Marperger Curieuses Natur-, Kunst-, Berg-, Gewerk- und Handlungs-Lexicon (1712) explained terms that usefully described the trades and scientific and commercial education. Jablonksi Allgemeines Lexicon (1721) was better known than the Handlungs-Lexicon and underscored technical subjects rather than scientific theory. For example, over five columns of text were dedicated to wine while geometry and logic were allocated only twenty-two and seventeen lines, respectively. The first edition of the Encyclopædia Britannica (1771) was modelled along the same lines as the German lexicons.[221]
However, the prime example of reference works that systematized scientific knowledge in the Age of Enlightenment were universal encyclopedias rather than technical dictionaries. It was the goal of universal encyclopedias to record all human knowledge in a comprehensive reference work.[222] The most well-known of these works is Diderot and d'Alembert's Encyclopédie, ou dictionnaire raisonné des sciences, des arts et des métiers. The work, which began publication in 1751, was composed of 35 volumes and over 71,000 separate entries. A great number of the entries were dedicated to describing the sciences and crafts in detail and provided intellectuals across Europe with a high-quality survey of human knowledge. In d'Alembert's Preliminary Discourse to the Encyclopedia of Diderot, the work's goal to record the extent of human knowledge in the arts and sciences is outlined:
As an Encyclopédie, it is to set forth as well as possible the order and connection of the parts of human knowledge. As a Reasoned Dictionary of the Sciences, Arts, and Trades, it is to contain the general principles that form the basis of each science and each art, liberal or mechanical, and the most essential facts that make up the body and substance of each.[223]
The massive work was arranged according to a "tree of knowledge." The tree reflected the marked division between the arts and sciences, which was largely a result of the rise of empiricism. Both areas of knowledge were united by philosophy, or the trunk of the tree of knowledge. The Enlightenment's desacrilization of religion was pronounced in the tree's design, particularly where theology accounted for a peripheral branch, with black magic as a close neighbour.[224] As the Encyclopédie gained popularity, it was published in quarto and octavo editions after 1777. The quarto and octavo editions were much less expensive than previous editions, making the Encyclopédie more accessible to the non-elite. Robert Darnton estimates that there were approximately 25,000 copies of the Encyclopédie in circulation throughout France and Europe before the French Revolution.[225] The extensive yet affordable encyclopedia came to represent the transmission of Enlightenment and scientific education to an expanding audience.[226]
Popularization of science
One of the most important developments that the Enlightenment era brought to the discipline of science was its popularization. An increasingly literate population seeking knowledge and education in both the arts and the sciences drove the expansion of print culture and the dissemination of scientific learning. The new literate population was precipitated by a high rise in the availability of food; this enabled many people to rise out of poverty, and instead of paying more for food, they had money for education.[227] Popularization was generally part of an overarching Enlightenment ideal that endeavoured "to make information available to the greatest number of people."[228] As public interest in natural philosophy grew during the 18th century, public lecture courses and the publication of popular texts opened up new roads to money and fame for amateurs and scientists who remained on the periphery of universities and academies.[229] More formal works included explanations of scientific theories for individuals lacking the educational background to comprehend the original scientific text. Newton's celebrated Philosophiae Naturalis Principia Mathematica was published in Latin and remained inaccessible to readers without education in the classics until Enlightenment writers began to translate and analyze the text in the vernacular.
A portrait of Bernard de Fontenelle
The first significant work that expressed scientific theory and knowledge expressly for the laity, in the vernacular and with the entertainment of readers in mind, was Bernard de Fontenelle's Conversations on the Plurality of Worlds (1686). The book was produced specifically for women with an interest in scientific writing and inspired a variety of similar works.[230] These popular works were written in a discursive style, which was laid out much more clearly for the reader than the complicated articles, treatises, and books published by the academies and scientists. Charles Leadbetter's Astronomy (1727) was advertised as "a Work entirely New" that would include "short and easie [sic] Rules and Astronomical Tables."[231]
The first French introduction to Newtonianism and the Principia was Eléments de la philosophie de Newton, published by Voltaire in 1738.[232] Émilie du Châtelet's translation of the Principia, published after her death in 1756, also helped to spread Newton's theories beyond scientific academies and the university.[233] Writing for a growing female audience, Francesco Algarotti published Il Newtonianism per le dame, which was a tremendously popular work and was translated from Italian into English by Elizabeth Carter. A similar introduction to Newtonianism for women was produced by Henry Pemberton. His A View of Sir Isaac Newton's Philosophy was published by subscription. Extant records of subscribers show that women from a wide range of social standings purchased the book, indicating the growing number of scientifically inclined female readers among the middling class.[234] During the Enlightenment, women also began producing popular scientific works. Sarah Trimmer wrote a successful natural history textbook for children titled The Easy Introduction to the Knowledge of Nature (1782), which was published for many years in eleven editions.[235]
Schools and universities
Main article: Education in the Age of Enlightenment
Most work on the Enlightenment emphasizes the ideals discussed by intellectuals, rather than the actual state of education at the time. Leading educational theorists like England's John Locke and Switzerland's Jean Jacques Rousseau both emphasized the importance of shaping young minds early. By the late Enlightenment, there was a rising demand for a more universal approach to education, particularly after the American Revolution and the French Revolution.
The predominant educational psychology from the 1750s onward, especially in northern European countries, was associationism: the notion that the mind associates or dissociates ideas through repeated routines. In addition to being conducive to Enlightenment ideologies of liberty, self-determination, and personal responsibility, it offered a practical theory of the mind that allowed teachers to transform longstanding forms of print and manuscript culture into effective graphic tools of learning for the lower and middle orders of society.[236] Children were taught to memorize facts through oral and graphic methods that originated during the Renaissance.[237]
Many of the leading universities associated with Enlightenment progressive principles were located in northern Europe, with the most renowned being the universities of Leiden, Göttingen, Halle, Montpellier, Uppsala, and Edinburgh. These universities, especially Edinburgh, produced professors whose ideas had a significant impact on Britain's North American colonies and later the American Republic. Within the natural sciences, Edinburgh's medical school also led the way in chemistry, anatomy, and pharmacology.[210] In other parts of Europe, the universities and schools of France and most of Europe were bastions of traditionalism and were not hospitable to the Enlightenment. In France, the major exception was the medical university at Montpellier.[238]
Learned academies
Louis XIV visiting the Académie des sciences in 1671: "It is widely accepted that 'modern science' arose in the Europe of the 17th century, introducing a new understanding of the natural world"—Peter Barrett[239]
Antoine Lavoisier conducting an experiment related to combustion generated by amplified sun light
The history of Academies in France during the Enlightenment begins with the Academy of Science, founded in 1635 in Paris. It was closely tied to the French state, acting as an extension of a government seriously lacking in scientists. It helped promote and organize new disciplines and it trained new scientists. It also contributed to the enhancement of scientists' social status, considering them to be the "most useful of all citizens." Academies demonstrate the rising interest in science along with its increasing secularization, as evidenced by the small number of clerics who were members (13%).[240] The presence of the French academies in the public sphere cannot be attributed to their membership, as although the majority of their members were bourgeois, the exclusive institution was only open to elite Parisian scholars. They perceived themselves as "interpreters of the sciences for the people." For example, it was with this in mind that academicians took it upon themselves to disprove the popular pseudo-science of mesmerism.[241]
The strongest contribution of the French Academies to the public sphere comes from the concours académiques (roughly translated as "academic contests") they sponsored throughout France. These academic contests were perhaps the most public of any institution during the Enlightenment.[242] The practice of contests dated back to the Middle Ages and was revived in the mid-17th century. The subject matter had previously been generally religious and/or monarchical, featuring essays, poetry, and painting. However, by roughly 1725 this subject matter had radically expanded and diversified, including "royal propaganda, philosophical battles, and critical ruminations on the social and political institutions of the Old Regime." Topics of public controversy were also discussed such as the theories of Newton and Descartes, the slave trade, women's education, and justice in France.[243] More importantly, the contests were open to all, and the enforced anonymity of each submission guaranteed that neither gender nor social rank would determine the judging. Indeed, although the "vast majority" of participants belonged to the wealthier strata of society ("the liberal arts, the clergy, the judiciary and the medical profession"), there were some cases of the popular classes submitting essays and even winning.[244] Similarly, a significant number of women participated—and won—the competitions. Of a total of 2,300 prize competitions offered in France, women won 49—perhaps a small number by modern standards but very significant in an age in which most women did not have any academic training. Indeed, the majority of the winning entries were for poetry competitions, a genre commonly stressed in women's education.[245]
In England, the Royal Society of London played a significant role in the public sphere and the spread of Enlightenment ideas. It was founded by a group of independent scientists and given a royal charter in 1662.[246] The society played a large role in spreading Robert Boyle's experimental philosophy around Europe and acted as a clearinghouse for intellectual correspondence and exchange.[247] Boyle was "a founder of the experimental world in which scientists now live and operate" and his method based knowledge on experimentation, which had to be witnessed to provide proper empirical legitimacy. This is where the Royal Society came into play: witnessing had to be a "collective act" and the Royal Society's assembly rooms were ideal locations for relatively public demonstrations.[248] However, not just any witness was considered to be credible: "Oxford professors were accounted more reliable witnesses than Oxfordshire peasants." Two factors were taken into account: a witness's knowledge in the area and a witness's "moral constitution." In other words, only civil society were considered for Boyle's public.Coffeehouses were especially important to the spread of knowledge during the Enlightenment because they created a unique environment in which people from many different walks of life gathered and shared ideas. They were frequently criticized by nobles who feared the possibility of an environment in which class and its accompanying titles and privileges were disregarded. Such an environment was especially intimidating to monarchs who derived much of their power from the disparity between classes of people. If the different classes joined together under the influence of Enlightenment thinking, they might recognize the all-encompassing oppression and abuses of their monarchs and because of the numbers of their members might be able to successfully revolt. Monarchs also resented the idea of their subjects convening as one to discuss political matters, especially matters of foreign affairs. Rulers thought political affairs were their business only, a result of their divine right to rule.[250]
Coffeeshops became homes away from home for many who sought to engage in discourse with their neighbors and discuss intriguing and thought-provoking matters, from philosophy to politics. Coffeehouses were essential to the Enlightenment, for they were centers of free-thinking and self-discovery. Although many coffeehouse patrons were scholars, many were not. Coffeehouses attracted a diverse set of people, including the educated wealthy and bourgeois as well as the lower classes. Patrons, being doctors, lawyers, merchants, represented almost all classes, so the coffeeshop environment sparked fear in those who wanted to preserve class distinction. One of the most popular critiques of the coffeehouse said that it "allowed promiscuous association among people from different rungs of the social ladder, from the artisan to the aristocrat" and was therefore compared to Noah's Ark, receiving all types of animals, clean and unclean.[251] This unique culture served as a catalyst for journalism, when Joseph Addison and Richard Steele recognized its potential as an audience. Together, Steele and Addison published The Spectator (1711), a daily publication which aimed, through fictional narrator Mr. Spectator, to both entertain and provoke discussion on serious philosophical matters.
The first English coffeehouse opened in Oxford in 1650. Brian Cowan said that Oxford coffeehouses developed into "penny universities," offering a locus of learning that was less formal than at structured institutions. These penny universities occupied a significant position in Oxford academic life, as they were frequented by those consequently referred to as the virtuosi, who conducted their research on some of the premises. According to Cowan, "the coffeehouse was a place for like-minded scholars to congregate, to read, as well as learn from and to debate with each other, but was emphatically not a university institution, and the discourse there was of a far different order than any university tutorial."[252]
The Café Procope was established in Paris in 1686, and by the 1720s there were around 400 cafés in the city. The Café Procope in particular became a center of Enlightenment, welcoming such celebrities as Voltaire and Rousseau. The Café Procope was where Diderot and D'Alembert decided to create the Encyclopédie. [253] The cafés were one of the various "nerve centers" for bruits publics, public noise or rumour. These bruits were allegedly a much better source of information than were the actual newspapers available at the time.[254]
Debating societies
Main article: London Debating Societies
The debating societies are an example of the public sphere during the Enlightenment.[255] Their origins include:
Clubs of fifty or more men who, at the beginning of the 18th century, met in pubs to discuss religious issues and affairs of state.
Mooting clubs, set up by law students to practice rhetoric.
Spouting clubs, established to help actors train for theatrical roles.
John Henley's Oratory, which mixed outrageous sermons with even more absurd questions, like "Whether Scotland be anywhere in the world?"[256]
In the late 1770s, popular debating societies began to move into more "genteel" rooms, a change which helped establish a new standard of sociability.[257] The backdrop to these developments was "an explosion of interest in the theory and practice of public elocution." The debating societies were commercial enterprises that responded to this demand, sometimes very successfully. Some societies welcomed from 800 to 1,200 spectators per night.[258]
The debating societies discussed an extremely wide range of topics. Before the Enlightenment, most intellectual debates revolved around "confessional"—that is, Catholic, Lutheran, Reformed (Calvinist) or Anglican issues, debated primarily to establish which bloc of faith ought to have the "monopoly of truth and a God-given title to authority." [259] After Enlightenment, everything that previously had been rooted in tradition was questioned, and often replaced by new concepts. After the second half of the 17th century and during the 18th century, a "general process of rationalization and secularization set in" and confessional disputes were reduced to a secondary status in favor of the "escalating contest between faith and incredulity." [259]
In addition to debates on religion, societies discussed issues such as politics and the role of women. However, the critical subject matter of these debates did not necessarily translate into opposition to the government; the results of the debate quite frequently upheld the status quo. [260] From a historical standpoint, one of the most important features of the debating society was their openness to the public, as women attended and even participated in almost every debating society, which were likewise open to all classes providing they could pay the entrance fee. Once inside, spectators were able to participate in a largely egalitarian form of sociability that helped spread Enlightenment ideas.
Trinidadian calypsonian Lord Realtor watches as renowned composer and steel pan artist Andy Narell performs a card trick on the stage of the Bennett Auditorium after the two performed together at the University of Southern Mississippi in Hattiesburg, Miss., on April 19, 2013.
Description: Copy of newspaper clipping relating activities of UCLA Ski Team in the mid-1930s.
Photographer: N/A
Donor: Glen Dawson
Original: Paper holdings of Angeles Chapter Archives
Credit: Glen Dawson Collection, Sierra Club-Angeles Chapter Archives
Photo ID (file name): Dawson G 1406
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Dewerstone in Devon.
Dewer is said to be a local name for the devil and in legend he and his hounds chased sinners across the moor causing them to throw themselves off the rock in terror so he could collect thier souls at the base. One particularly gruesome tale relates that an old farmer wending his weary way home met the devil carrying a sack away from the base of the rock. In failing light and with failing eyesight the farmer did not recognise the devil and, assuming he was a hunter, asked if he had had a successful day. The devil laughed and thrust the bag at the former telling him he was welcome to the catch. The gleeful old man hurried home and called to his wife to come and see what he had got. When the pair emptied out the sack it contained the broken body of their son.
Sir Conan Doyle made use of this legend in 'the hound of the baskervilles'
church of St Alexander Nevsky, built at the place where Fr Alexander was killed by the blow of an axe on 9 Sept 1990
In September 2013, I was given the opportunity to shoot for a non-profit organisation called e.motion21. This is an organisation that provide an Australia-first, innovative dance and fitness program designed specifically for children and young adults with Down Syndrome.
This is a series of their rehearsal leading up to a dance event called Musicool. It was an eye opening experience having to shoot this event as I had never shot a subject matter relating to Down Syndrome prior to this. The most essential thing that I realised was that these kids and young adults are no different from what society deems as 'normal'. Everyone experiences struggles and it is the passion that keeps us going. For them, the unity through dance is the core of their passion and joy.
Information relating to the aircraft is on the Cessnock Aerodrome - Hunter Valley Vintage Wings website at www.huntervalleyjoyflights.com.au
This photograph was taken by Mr Barry Howard who has kindly given Cultural Collections at the University of Newcastle, NSW, Australia, access to his collection and allowed us to publish the images.
This image can be used for study and personal research purposes. If you wish to reproduce this image for any other purpose please obtain permission by contacting the University of Newcastle's Cultural Collections.
Please contact Cultural Collections at the University of Newcastle, NSW, Australia, if you are the subject of the image, or know the subject of the image, and have cultural or other reservations about the image being displayed on this website and would like to discuss this with us.
If you would like to comment on the photograph, please contact Cultural Collections at the University of Newcastle, NSW, Australia, or leave a comment below.
Historic documents relating to the German immigration to British Kaffraria in the 1850's, photographed in the Courtenay-Latimer Hall at the East London Museum, Eastern Cape, South Africa on July 7, 2008. Baptism certificate for Florence Wilhelmine Maria Kaschula (who later married Martin Johl) dated September 15, 1895.
People always relate color to their emotions. For my series I wanted to use different settings and props along with smoke to evoke different emotions. Warm colors like red, orange, and yellow are usually related to happiness and joy but also anger. Darker colors are usually sadness or power. I wanted to show hoe something so simple like a color can change how you are feeling.
To execute this series I kept the same element; smoke but different colors to evoke different feelings. White was peacefulness and serenity so I had an angel like girl in the woods surrounded by white smoke. Green was disgust and sickness by having someone ill looking with medicine. Red was love shown by having a couple in bed surrounded by red smoke. Blue was sadness shown by blue smoke falling from an umbrella in an empty field. Lastly yellow was happiness shown by a baby in bright colors with a big present. Each photo has different editing like sadness was darker and dreary with lower contrast and less brightness as opposed to serenity which was brighter and more saturated.
Relates to UNDP-supported GCF-backed project 'Enhancing Adaptive Capacities of Coastal Communities, especially Women, to Cope with Climate Change-induced Salinity in Bangladesh' (also known as the Gender Responsive Coastal Adaptation - GCA - Project)
Credit: UNDP Bangladesh
www.undp.org/bangladesh/stories/rainwater-harvesting-conv...
2015特隆赫姆羊年春节联欢晚会
any issues relating to privacy or copyright contact:
Photographer: GuoJunjun junjunguo.com/
This photo relates to my blog posts on Ecuador
March 19, 2014. Boston, MA.
Kick Butts Day 2014. Representatives from the Department of Public Health (DPH) today joined more than 250 young people from across the Commonwealth at the State House for the national observance of Kick Butts Day, recognizing the contributions of teenagers in smoking cessation and prevention efforts.
The young people participating in today’s event are part of DPH’s youth movement, The 84, which represents the 84 percent of young people in Massachusetts who don’t smoke.
High school students involved in The 84 have been educating their communities and their local lawmakers about issues relating to tobacco and, working with local health boards and other programs; have promoted effective tobacco prevention strategies in their communities. Members of The 84 Movement have been vital in fighting the way tobacco industry markets its products to youth.
© 2014 Marilyn Humphries
Relates to UNDP-supported GCF-backed project 'Enhancing Adaptive Capacities of Coastal Communities, especially Women, to Cope with Climate Change-induced Salinity in Bangladesh' (also known as the Gender Responsive Coastal Adaptation - GCA - Project)
Credit: UNDP Bangladesh
www.undp.org/bangladesh/stories/rainwater-harvesting-conv...
Image from 'Historical Collections of the State of New Jersey ... relating to its history and antiquities, with geographical descriptions of every township in the State. [With illustrations.]', 000194807
Author: BARBER, John Warner and HOWE (Henry)
Page: 470
Year: 1845
Place: New York
Publisher: The Authors
Following the link above will take you to the British Library's integrated catalogue. You will be able to download a PDF of the book this image is taken from, as well as view the pages up close with the 'itemViewer'. Click on the 'related items' to search for the electronic version of this work.
Postcard
The Fay Thomas Collection includes family archives relating to the Thomas family. Moses Thomas (1825-1878) was a significant figure in the history of the area now known as the City of Whittlesea, Victoria, Australia. Thomas and Ann and their family lived at "Mayfield", Mernda, Victoria.
Miss Lily Thomas (1871-1946), Thomas and Ann’s fourth daughter lived there all her life. She collected postcards which her family and friends sent her on a very regular basis. It was an easy and enjoyable way to keep in touch. Production of postcards blossomed in the late 19th and early 20th centuries. Lily’s collection encompasses the so-called Golden Age (1890-1915) with many postmarked 1906-1907. Some were sent to other members of the family.
The collection document the natural landscape as well as the built environment—buildings, gardens, parks, and tourist sites. Topographical Postcards showing street scenes and general views from Australian and international locations, some of which are artistic views. Popular postcard manufacturers such as Tuck’s Postcards are included in the collection.
Decorative cards, many embellished with floral motives (as a nod to the receiver Lily?) and embossing. Greeting cards are common for Christmas, New Year, Easter and of course birthdays.
Regular senders can be identified from Kyneton and the Great Ocean Road area, Victoria and there is a siginifant collection from Scotland (but not sent from there).
YPRL hold digital copies of the Papers of the Moses Thomas Family held at State Library Victoria
Copyright for these images is Public domain but a credit to the Fay Thomas Collection and YPRL would be appreciated.
Enquiries: Yarra Plenty Regional Library
SB1082 (Relating to Transportation of School Children) simplifies Section 302A-406, Hawaii Revised Statutes. The bill allows for more flexibility by the BOE and DOE regarding contract requirements. This measure will provide the DOE with a tool to control costs of school bus transportation by removing statutory requirements related to school bus procurement.
SB1083 (Relating to Transportation of School Children) exempts contracts for transportation for school services from Section 103-55, Hawaii Revised Statutes. Under the provisions of this bill, the DOE will not need to require school bus contractors to certify that they pay same wages as public officers and employees. The bill removes the statutory requirements related to school bus procurement.
church of St Sergius built next to the place where Fr Alexander was killed by the blow of an axe on 9 Sept 1990
Photo credit: UNDP
Relates to the project 'Reducing the Vulnerability of Cambodian Rural Livelihoods through Enhanced Sub-National Climate Change Planning and Execution of Priority Actions' www.adaptation-undp.org/projects/reducing-vulnerability-c...
Crédito de la fotografía: Daniel Cima/CIDH.
Foto tomada durante audiencia pública realizada durante el 154 Período de Sesiones, en marzo de 2015.
According to DVLA this registration number relates to a 1979 Lotus with a 3500cc engine...
Lancaster Insurance Classic Car Show, NEC Birmingham. Friday 8 November 2024.
Information relating to the aircraft is on the Cessnock Aerodrome - Hunter Valley Vintage Wings website at www.huntervalleyjoyflights.com.au
This photograph was taken by Mr Barry Howard who has kindly given Cultural Collections at the University of Newcastle, NSW, Australia, access to his collection and allowed us to publish the images.
This image can be used for study and personal research purposes. If you wish to reproduce this image for any other purpose please obtain permission by contacting the University of Newcastle's Cultural Collections.
Please contact Cultural Collections at the University of Newcastle, NSW, Australia, if you are the subject of the image, or know the subject of the image, and have cultural or other reservations about the image being displayed on this website and would like to discuss this with us.
If you would like to comment on the photograph, please contact Cultural Collections at the University of Newcastle, NSW, Australia, or leave a comment below.
SB1082 (Relating to Transportation of School Children) simplifies Section 302A-406, Hawaii Revised Statutes. The bill allows for more flexibility by the BOE and DOE regarding contract requirements. This measure will provide the DOE with a tool to control costs of school bus transportation by removing statutory requirements related to school bus procurement.
SB1083 (Relating to Transportation of School Children) exempts contracts for transportation for school services from Section 103-55, Hawaii Revised Statutes. Under the provisions of this bill, the DOE will not need to require school bus contractors to certify that they pay same wages as public officers and employees. The bill removes the statutory requirements related to school bus procurement.
Photo credit: UNDP
Relates to the project 'Reducing the Vulnerability of Cambodian Rural Livelihoods through Enhanced Sub-National Climate Change Planning and Execution of Priority Actions' www.adaptation-undp.org/projects/reducing-vulnerability-c...
This lantern slide relates to a photograph taken by Clement Lindley Wragge (b.1852, d.1922), date unknown.
The slide shows text inscribed on black background, "The Endless Universe and Eternal Life - The Sun - A trip to Antarctica - A glimpse of the Planets - the Sun's influence on the Seasons - The Moon.".
Inscription Details: Handwritten in blue ink on recto, left side, "U", "SUB:". Handwritten in blue ink on recto, bottom of slide, "Waiata 8-1-22".
Credit: Shared by Auckland War Memorial Museum, Tāmaki Paenga Hira, as part of the Clement Lindley Wragge collection.
Rights: No known copyright restrictions.
Reference: 235928|PH-1984-1-LS78-4-73
For more details, please visit: www.aucklandmuseum.com/discover/collections/record/1033286
The Problems Relating to the Management & Excavations of the Archaeological Ruins of Herculaneum / Pompeii as Reported in Foreign Press (1904-2002). "Pompeii - Directors: Excavations and Restoration 1961-1997." POMPEIVIVA - SSBANeP 2010.
Fonte / source: POMPEIVIVA - "Pompeii - Directors: Excavations and Restoration 1961-1997." POMPEIVIVA - SSBANeP 2010.
www.pompeiviva.it/pv/en/responsabiliattivitascavo_1961199...
Relating to the current exhibition about the Moon.
The Hold (home of Suffolk Archives), Fore Street, Ipswich.