History

To cite:
Wilkins, A. 2017. Rescaling the local: Multi-academy trusts, private monopoly and statecraft in England. Journal of Educational Administration and History, 49 (2), 171-185

For the past six years successive UK governments in England have introduced reforms intended to usher in less aggregated, top-down, bureaucratically overloaded models of service delivery as well as secure conditions for greater school autonomy.  Yet the ‘hollowing out’ of local government has not resulted in less bureaucracy on the ground or less regulation from above, nor has it diminished hierarchy as an organising principle of education governance.  In some cases, monopolies and monopolistic practices dominated by powerful bureaucracies and professional groups persist, albeit realised through the involvement of new actors and organisations from business and philanthropy.  In this paper I adopt a governmentality perspective to explore the political significance of large multi-academy trusts (MATs) – private sponsors contracted by central government to run publicly funded schools – to the generation of new scalar hierarchies and accountability infrastructures that assist in bringing the gaze of government to bear upon the actions of schools that are otherwise less visible under local government management.  On this account, it is argued, MATs are integral to statecraft and the invention and assemblage of particular apparatuses for intervening upon specific organisations, spaces and peoples.

An archaeologically grounded history of six legendary places in Detroit.

The city of Detroit has endured periods of unprecedented industrial growth,
decline, and revitalization between the late nineteenth century and the present.

In Detroit Remains: Archaeology and Community Histories of Six Legendary
Places, Krysta Ryzewski presents six archaeological case studies of
legendary Detroit institutions—Little Harry speakeasy, the Ransom Gillis
house, the Blue Bird Inn, Gordon Park, the Grande Ballroom, and the Halleck
Street log cabin—that trace the contours of the city’s underrepresented
communities and their relationship to local currents of capitalism and
social justice. Through a combination of rigorous historical archaeological
research and narrative storytelling, Ryzewski deftly contextualizes the cases within the city’s current struggles, including recovery from bankruptcy, and future-oriented recovery efforts.

Detroit Remains is is the first historical archaeology book focused on Detroit and one of the few to foreground the archaeology of the Great Migration era (ca. 1915–1970). The archaeological scholarship is rooted in collaborative, community-involved, and public-facing initiatives. The case studies examine how power is and has been exercised in Detroit’s communities over the past century: how it was stripped from the city’s twentieth- and twenty-first-century residents, but also how they acquired alternative sources of agency by establishing creative and illicit economies, most of which still operated within the city’s capitalist framework.

Throughout this book, connections run deep between archaeology, heritage, politics, historic preservation, and storytelling. Detroit Remains
demonstrates how the city’s past, present, and future lie not in ruins but
in the tangible archaeological traces of the everyday lives of Detroiters and
their legacies.

Published by University of Alabama Press

L’étude de la présence afro-brésilienne dans le quartier de Bexiga à São Paulo dans les années 1920 et 1930 permet de comprendre à la fois la manière dont les élites de la ville prennent en considération ces habitants issus d’un esclavage encore proche et l’influence de ceux-ci sur leur quartier. Le racisme des élites de la ville les a marginalisés à Bexiga, mais les Afro-brésiliens du quartier ont su « bricoler » cette place qui leur a été laissée en ville pour y construire une certaine autonomie. La construction des particularités de cette communauté et de son quartier est d’abord abordée sous l’angle des « bricolages » de la vie quotidienne afro-brésilienne à Bexiga, grâce auxquels ils adaptent leur vie et leur territoire. L’exception culturelle du quartier exprime aussi ces conditions, ainsi qu’un passé afro-brésilien.

Colonialism is a particular mode of domination exercised by a state or comparable entity over foreign lands and peoples. There is a good deal of overlap between the keyword colonialism and the more general concept of imperialism. The former has come to refer specifically to the European domination of vast expanses of the world during the modern period as well as to techniques of imperial control developed during this period and applied by powers such as Japan and the United States. Colonialism and decolonization have had a profound impact on all domains of cultural production, including music. After defining colonialism, this entry introduces some of the processes and musical effects of Western colonial expansion from the 15th century to the present.

Early modern Amsterdam was an ultra-modern city, laid out conforming to the triple demand of functionality, beauty and profit; a city that takes a unique place in European urban history because of its location, design, and impressive scale. 'Metropolis in the Making' tells the story of Amsterdam becoming one of the largest cities in Europe in the seventeenth century. Amsterdam was one of the cradles of capitalism, but at the same time one of the most meticulously planned cities in the world.
After the Fall of Antwerp in 1585, Amsterdam took over its position as the main trade hub in northwestern Europe. The city grew rapidly to become the central harbour town – and one of the largest European cities. The boom in harbours and industry went hand in hand with an explosive population growth. This resulted in two huge city extensions in 1613 and 1663, multiplying the territory of Amsterdam by five. Around the old town, the now famous ring of canals was constructed. Beyond this residential zone mixed-use and industrial districts were laid out, with a series of harbour islands along the borders of the IJ. This book deals with the question how Amsterdam’s administration managed to realize these immense projects from the viewpoints of urban design, infrastructure, logistics, and finance.
The first part of this book is dedicated to the extension projects. A thorough analysis of all remaining administrative archives and a great many cartographic documents has enabled the author to reconstruct the decision process about the scale, design, and realization of the extensions. The second part contains chapters concerning land use, public space and water management. 'Metropolis in the Making' tells the story of one of the cradles of early modern capitalism and at the same time one of the most meticulously planned cities in the world.

John Skelton is a central literary figure and the leading poet during the first thirty years of Tudor rule. Nevertheless, he remains challenging and even contradictory for modern audiences.

This book aims to provide an authoritative guide to this complex poet and his works, setting him in his historical, religious, and social contexts. Beginning with an exploration of his life and career, it goes on to cover all the major aspects of his poetry, from the literary traditions in which he wrote and the form of his compositions to the manuscript contexts and later reception. Contributors: Tom Betteridge, Julia Boffey, John Burrow, David Carlson, Helen Cooper, Elisabeth Dutton, A.S.G. Edwards, Jane Griffiths, Nadine Kuipers, Carol Meale, John Scattergood, Sebastian Sobecki, Greg Waite

En este texto se relata la crónica o, si se prefiere, el diario de los hechos que siguieron a la publicación del texto de fray Atanasio de Lobera, desde las primeras gestiones de 1598 para buscar una reliquia del santo hasta su consecución en 1644, pasando por su designación en 1617 como patrono de Tarazona o los primeros intentos por presentar dignamente el trofeo.

Forensic science is science applied to the law. To be effective forensic scientists, archaeologists need to learn what constitutes the elements of the crimes with which they might interact, how to create documentation for court, and how to qualify as, and be, an expert witness. They may also deal with many types of artifacts, or evidence, not normally found on an archaeological site. This chapter takes a forensic case example from the initial call to the archaeologist by the police to the courtroom and highlights the similarities and differences between anthropological archaeology and forensic archaeology. Forensic archaeology is a subdiscipline that requires not only a strong background in archaeological fieldwork but additional training in the forensic sciences.

The Mont Saint-Michel is a small, rocky tidal island in France located in a large bay at the mouth of the Couesnon.
The granite massif of Mont Saint-Michel is crowned with a medieval abbey. It's a table moutain; a remaining of a prehistoric petrified treetop.
Since 1898, the spire of the abbey church has a statue of Saint Michael that protrudes a hundred and seventy meters above the bay. The island is located about 1 kilometer from the coast near the town of Avranches in Normandy . It was originally a tidal island : it was accessible by land at low tidebut at high tide it was surrounded by water. Today a narrow bridge, with shuttle service, runs to the island. Mont Saint-Michel, with its pedestrian streets, is only accessible to pedestrians.

The first text about an abbey is the 9th-century Latin text Revelatio ecclesiae sancti Michaelis in monte Tumba written by a chanoine living at Mont Saint Michel or at the Cathédrale Saint-André d'Avranches. This text was written at a time of power struggle between Brittany and the County of Normandy against Francia as well as during canon law reforms by Roman emperors.

When Christianity expanded to the area, around the 4th century, Mont Tombe, the original name of Mont Saint Michel, was part of the Diocese of Avranches. By the middle of the 6th century, Christianity had a stronger presence in the bay. By this time, Mont Tombe was populated by religious devotees, hermits (probably some Celtic monks) supplied by the curé of Astériac, (Asterix) who took care of the site and led a contemplative life around some oratories. The hermits Saint Pair and Saint Seubilion dedicated one of the oratories to Saint Étienne, midway through the mont and one to Saint Symphorien, at the foot of the rock.

Saint Aubert
In 710, Mont Tombe was renamed Mont Saint Michel au péril de la Mer ("Mount Saint Michael at the peril of the sea) after erecting an oratory to Saint Michael by bishop Saint Aubert of Avranches in 708. According to the legend, Aubert received, during his sleep, three times the order from Saint Michael to erect an oratory on the Mont Tombe. The archangel was reputed to have left his finger mark on Aubert's skull. This skull is displayed at the Saint-Gervais d'Avranches basilica with such a scar on it.

This sanctuary should be, according to the archangel, a replica of the Gargano in Italy (from the 5th century). Aubert had a local religious artifact removed and instead a circular sanctuary built, made of dry stones. Around 708, Aubert sent two monks to get some artifacts from the Italian sanctuary Gargano (a rock with his foot print and a piece of tissue from the altar). During this mission, the March 709 tsunami is supposed to have destroyed the Scissy forest and turned the Mont into an island. On October 16 709, the bishop dedicated the church and put twelve chanoine there. The Mont-Saint-Michel was born.

The remains of the oratory were found in the chapel Notre-Dame-Sous-Terre. This sanctuary contained the tomb of Aubert and most likely the artifacts brought from Gargano. The chapel Notre-Dame-Sous-Terre is today under the nave of the abbey-church.

The first buildings became too small and under the Western Roman Empire multiple buildings were added. Charlemagne chose saint Michel as a protector of his empire during the 9th century and tried to have the place renamed Mont-Saint-Michel, but during the Middle Ages it was usually called Saint-Michel-aux-Deux-Tombes (Saint Michel with two tombs) (Mons Sancti Michaelis in periculo maris, in reference to Tombelaine).

History of the abbey
Church of Saint Michel during 9th and 10th centuries
The Mont-Saint-Michel monks, during the first century of their institution, venerated the archangel Michael. The Mont became a place of prayer and study, but the stability period, known as the Neustria, during the reign of Charlemagne ended when he died. As the rest of Gaule was fighting invasions, religion and science found some welcoming in the diocese of Avranches and at the Mont-Saint-Michel.

At first, pilgrims kept coming to the Mont. After the Vikings captured the Mont in 847, the monks departed. But, as an island, it offered some protection for the local population and thus never stayed empty.

After the signature of the treaty of Saint-Clair-sur-Epte, Rollo (Gange-Hrólfr "Rollo" Ragnvaldsson de Normandie) started repairing the damages inflicted to the religious buildings. He generously financed the Mont and called back the monks displaced by the war, returning the Mont to its previous condition.

The wealth and support that the Mont suddenly obtained from Rollo started to fundamentally affect its inhabitants, taking them away from their solitary, religious life. After William I of Normandy took over his father's title as Duke of Normandy in 927, he expanded his support toward monasteries until his assassination in 932; but his wealth, from which they benefited, further exacerbated their mundane life style. Because of their generous contributions to the Mont, the Dukes of Brittany Conan 1st, who died in 992, and Geoffrey 1st, who died in 1008, were buried in the Mont as benefactors.

Данная работа является первой, предваряющей частью большого исследования «Лингвистическая картина российской истории XX века: корпусное исследование». В данном исследовании мы хотели, опираясь на частоты употребления определенных лексических единиц и коллокаций (N-грамм) в течение длительного (заданного) промежутка времени, создать эскизную лингвистическую картину российской истории. Задачи исследования: 1) Разработка методического подхода диахронического исследования частотного поведения лексических единиц русского языка; 2) Создание на основе результатов исследования частотного поведения лексических единиц русского языка лингвистических иллюстраций периода истории СССР – России с 1920 по 2000 г. Инструмент и материал исследования: Система Google books Ngram Viewer и ее русскоязычный корпус.
Подробное описание системы Google Books Ngram Viewer можно найти в нашей книге "Информационные технологии в лингвистических исследованиях", изданной Санкт-Петербургским университетом в 2014 г., и в ряде статей.

The material presented here describes the initial phase of a major investigation entitled "Linguistic portrait of 20th century Russian history: a corpora-based study". Our goal was to create a linguistic sketch of Russian history founded on the  frequency of  change of lexical units (words and collocations or n-grams) during the period from 1920 to 2000. This phase of our work included (1) developing a diachronic study methodology to determine the frequency behaviour of Russian language lexical units and (2) employing the results to produce preliminary illustrations for the selected period of Russian history. The materials included in our study use the Google Books corpora system and the principal instrument of this system, i.e., the Google Books Ngram Viewer. 
A detailed description of the Google Books Ngram Viewer can be found in our book entitled "Information Technologies in Linguistic Studies", published in 2014 by  Saint Petersburg State University, and in a number of papers.

... | Ayuda. A comparison of the language situations of Bavarian and Scots. Autores: Barbara Loester; Localización: Scottish language, ISSN 0264-0198, Nº. 28, 2009 , pags. 89-102. © 2001-2011 Universidad de La Rioja · Todos los derechos reservados. XHTML 1.0; UTF‑8.

Rudolf Steiner's Agriculture Course at Koberwitz (now Kobierzyce), in the summer of 1924, was the gateway event that led to the development of biodynamic agriculture and, subsequently, organic agriculture. The present paper identifies for the first time the 111 attendees of that course. The list reveals that 'Koberwitzers', as they called themselves, were a well credentialed and capable group of individuals, some of whom went on to champion and develop Rudolf Steiner's ideas about agriculture and other fields. The present paper revises a prior analysis of the Koberwitzers. For each Koberwitzer, the list reveals, the name, hometown, occupation, and accommodation during the course. Thirty one percent of Koberwitzers were women. Thirty eight percent were associated directly with agriculture (including farmer, estate manager, and estate owner), 6% of attendees were creatives (including writer, author, artist and editor), and a further 6% were priests. These three occupational categories, viz. Agriculture, Creative and Priest, together account for 50% of Koberwitzer occupations (and 72% of the known occupations). There remains for further scholarship to populate gaps in the listing: the gender of one Koberwitzer remains unidentified; one hometown (and country) remains unidentified; 33 occupations remain unidentified; and 51 accommodations remain unidentified. At the time of the Koberwitz course, Rudolf Steiner (1861-1925) was mortally ill. The course was never repeated,. It was up to the Koberwitzers to progress Rudolf Steiner's call for the development of a differentiated natural agriculture without synthetic chemicals. The Koberwitzers met the call. There are now 251,842 certified biodynamic hectares in 55 countries, included in the 71,514,583 certified organic hectares in 186 countries.

LEGISLATIVE RESOLUTION honoring Colonel Thomas J. Kelly posthumously upon the occasion of his designation as recipient of a Liberty Medal, the highest honor bestowed upon an individual by the New York State Senate.

WHEREAS, It is incumbent upon the people of the State of New York to recognize and acknowledge those within our midst who have made significant contributions to the quality of life therein; and
WHEREAS, Members of the Armed Services from the State of New York, who have served so valiantly and honorably in wars in which this country's freedom was at stake, as well as in the preservation of peace in peacetime, deserve a special salute from this Legislative Body; and
WHEREAS, This Legislative Body is justly proud to honor Colonel Thomas J. Kelly posthumously upon the occasion of his designation as recipient of a Liberty Medal, the highest honor bestowed upon an individual by the New York State Senate; and
WHEREAS, The New York State Senate Liberty Medal was established by resolution and is awarded to individuals who have merited special commendation for exceptional, heroic, or humanitarian acts on behalf of their fellow New Yorkers.

This thesis is a historical and filmic analysis of the Black Panther Party, using two documentaries, All Power to the People: The Black Panther Party and Beyond (1996) and The Black Panthers: Vanguard of the Revolution (2015). It is first stated what the documentary film should set out to achieve when framing a political narrative. The films will be looked at separately, in regard to the context of their production and release. Power to the People was a reaction to the Rodney King riots. Vanguard of the Revolution was filmed alongside the rise of the Black Lives Matter Movement. The Black Panther origins as a movement are briefly considered to allow for a base understanding of the party’s precepts and aims. This includes the roles of Malcolm X, Martin Luther King and an introduction to the Student Nonviolent Coordinating Committee. The content analysis begins by looking at the main ideologies of the party and its operations. The empowerment of women but also hyper masculinity within the party is then discussed. This follows on to social and survival programs set up by the party. Primarily using two significant cases, the deaths of Bobby Hutton and Fred Hampton, there is an examination of concerted efforts by police and FBI to mobilise and neutralise the party. Comparisons and contrasts are then made between the style and content of the two films. It will be concluded that the films serve two purposes, to give the positive work of the Black Panthers a legitimate platform, but also to address the criticisms levelled at the party. The overarching conclusion will be that the Black Panthers were involved in a vicious cycle. Once they brought any semblance of solidarity to their communities, the FBI and Police would move against them leading to reactionary violence which caused the party’s eventual disbandment.

ALREADY LIVE ON AMAZON , buy now this ebook of methods from the world’s best in 63 professions. PEERLESS PRACTICAL TESTED not fact pile “literacy” but procedure literacy!!  Essential for parenting and leading by us all. BUT TOUGH for these methods come from the world’s best——they are not at all the way you now operate & the way I now operate—— they are a leap beyond us! Dozens of my former students have built profitable 10 year plus old consultancies based on single methods of the 100 methods in this book. There is no gigantic global corporation you cannot become VP or CEO of by riding just two or three of these 100 methods——nothing more than that is needed to get to the top. But i warn you—Each method in this book will require deep abiding changes in how you view things, value things, and what you aim for, plus, how you do and implement. The rewards are huge however and immediate! The book is extremely well ordered so you can study any method in any order without getting lost. Each method came from those at the top of 63 fields via being most effective BUT WITH added bits from other eminent ones doing something very similar but slightly better in this or that respect.  No one expert’s way of work was as good therefore in every detail as EACH of this ebook’s 100 methods. Rise above the tops of every field using this ebook!  Magic power!

After beginning his historical work in Switzerland in the 1950s and then continuing it in the United States at the Menninger Foundation, Henri Ellenberger (1905–1993) became the leading historian of " dynamic psychiatry ". This expression commonly denotes mental medicine that draws from psychotherapeutic practices and psychological theories to improve our understanding of mental diseases and to cure them. Although still used today, usually in juxtaposition to 19th century alienism or to biological psychiatry, the origin and meaning of this expression are unclear. An unpublished lecture (1956) by Ellenberger on this subject, accompanied by an explanatory introduction, is reproduced here to shed light on Ellenberger's interpretation of that term. This article additionally aims to draw certain parallels and distinctions between Ellenberger, Michel Foucault and George Devereux's teaching in the 1950s. Considering that the history of psychiatry is now a well-established speciality in the academic world, Ellenberger's lecture is also an original document which enables us to trace the professionalization of psychiatric historiography as an academic discipline back to its beginnings after World War II.

NATIVE MESSENGERS OF GOD IN CANADA?:
A TEST CASE FOR BAHA’I UNIVERSALISM (1996)

*** Christopher Buck, “Native Messengers of God in Canada?: A Test Case for Baha’i Universalism.” Baha’i Studies Review 6 (1996): 97–133.

*** Award for Excellence in Baha’i Studies. Association for Baha’i Studies, 1994.

EPILOGUE

Thereupon Tekanawitaˀ [Deganawida, the Peacemaker] stood up in the center of the gathering place, and then he said, “First I will answer what it means to say, ‘Now it is arriving, the Good Message.’ This indeed, is what it means: When it stops, the slaughter of your own people who live here on earth, then everywhere peace will come about, by day and also by night, and it will come about that as one travels around, everyone will be related. …

Now again, secondly, I say, ‘Now it is arriving, the power,’ and this means that the different nations, all the nations, will become just a single one, and the Great Law will come into being, so that now all will be related to each other, and there will come to be just a single family, and in the future, in days to come, this family will continue on.

Now in turn, the other, my third saying, ‘Now it is arriving, the Peace,’ this means that everyone will become related, men and also women, and also the young people and the children, and when all are relatives, every nation, then there will be peace as they roam about by day and also by night. …

Then there will be truthfulness, and they will uphold hope and charity, so that it is peace that will unite all the people, indeed, it will be as though they have but one mind, and they are a single person with only one body and one head and one life, which means that there will be unity.” …

When they are functioning, the Good Message and also the Power and the Peace, moreover, these will be the principal things everybody will live by; these will be the great values among the people.”

– Chief John Arthur Gibson, Concerning the League: The Iroquois League as Dictated in Onondaga, newly elicited, edited and translated by Hanni Woodbury in Collaboration with Reg Henry and Harry Webster on the Basis of A.A. Goldenweiser’s Manuscript. Memoir 9 (Winnipeg: Algonquian and Iroquoian Linguistics, 1992): 36–41. 

ABSTRACT

Academic and popular interest has lent prestige to native spirituality and has brought it into prominence. The United Nations proclamation of 1993 as the International Year of Indigenous People gave native peoples international recognition. A corresponding interest in native culture has “valorised” (brought respect to) native spirituality.

The National Spiritual Assembly of the Bahá’ís of Canada took a position of advocacy on behalf of First Nations Canadians in its formal submission to the Royal Commission on Aboriginal Peoples in the fall of 1993. The strong native presence in Canadian Bahá’í community life raises the question of the place of native spirituality within a Bahá’í worldview.

Homefront “pioneers” have extended Bahá’í universalism to a recognition of the richness and authenticity of native cultural values. Such recognition has been supported by local Bahá’í policy, as attested in teaching pamphlets addressed to native peoples, in which the concept of First World messengers of God has been validated. Although theoretically acknowledged, explicit recognition of native messengers of God has yet to be formalised in Bahá’í doctrine.

This study discusses the possibilities of incorporating the principle of “Messengers of God to Indigenous Peoples” within formal Bahá’í doctrine, reflecting a development that has already taken place in popular Bahá’í belief in the North American context. A hitherto under-studied Persian text of ‘Abdu’l-Bahá establishes the principle in such a way that its explicit enunciation is now possible.

The problem of historical attestation remains. The prophetic credentials of Iroquois culture hero and statesman Deganawida are critically examined as a test case. The legend of Deganawida has a kernel of historicity overlaid by hagiography, with admitted Christian influence. Nonetheless, if the Bahá’í principle of “Progressive Revelation” can assimilate the Amerindian spiritual legacy as distinct from and developmentally asynchronous with Irano-Semitic and Sino-Indic religious histories, then it might be possible to accord Deganawida a provisional status with Bahá’í prophetology, and still affirm Bahá’u’lláh’s unific role in world history, as oral cultures take their place alongside the more familiar “literate” traditions.

https://www.academia.edu/36294314/_Native_Messengers_of_God_in_Canada_1996_

Gaṇeśa is 1. Marut, kharva, 'dwarf', dancer, kavi, Brahmaṇaspati, Br̥haspati, 2. त्रिधातु, 'aggregate of 3 minerals', 3. R̥bhu founder of yajña, artist, rayi, 'wealth'.

Gaṇeśa is a कवि kavi, m. a singer , bard , poet (but in this sense without any technical application in the वेद) RV. VS. TS. AV. S3Br. i , 4 , 2 , 8Kat2hUp. iii , 14 MBh. Bhag. Bha1gP. Mn. vii , 49 R. Ragh.

Gaṇeśa is a scribe, a R̥bhu, 'artist' In the tradition of Indus Script, a scribe is also an artist because the writing system is composed with hypertextss incorporating hieroglyphs -- both pictorial motifs and 'signs or symbols', say, syllabic representations in Brāhmī or 'signs' of the Indus Script Corpora.

Since Mahābhārata is the fifth Veda itihāsa with ākhyāna-s and upākhyāna-s, the scribe of the sacred kāvya, by the kavi, -- is Gaṇeśa who is kavīnām kavi, he is the suprme kavi among kavi-s. The scribal narratiave is an affirmation of divine sanction for the documented narratives.

Hence, Gaṇeśa utters the praṇava, says 'om' accepting the terms stipulated by Vyāsa.

This tradition is exemplified by many manuscripts of Mahābhārata which are profusely illustrated to communicate the narrative effectivey.
Battle Between Ghatotkacha And Karna, Illustrated Folio

Battle of Kurukshetra.


Page from a Manuscript of the Mahabharata: Kichaka and Draupadi Disguised as the Maidservant Shairandhri 1670.
Indian, India, Deccan, Southern Karnataka 17th century opaque watercolor, ink, gold on paper 8 x 19⅜ in 20.32 x 49.21 cm Friends of Indian Art in memory of Dr. Meena Hazra 95.6

Read more at https://vmfa.museum/collections/art/page-manuscript-mahabharata-kichaka-draupadi-disguised-maidservant-shairandhri/#OpbYhP0yIZ7h6MRW.99

Illustrated palmleaf manuscripts in the collection of Orissa State Museum. Read more at:  http://www.harekrsna.com/sun/features/02-07/features555.htm

H: 11.8 W: 16.6 cm. Probably Seringapatam, South India, India


Newari Mahabharata, 14th-15th c. Philadelphia Museum of Art

Gaṇeśa is 1. scribe of Mahābhārata, 2. kavi; Brahmaṇaspati, Br̥haspati, 3. त्रिधातु, 'aggregate of 3 minerals', 4. R̥bhu founder of yajña, artist, rayi, 'wealth' Gaṇeśa is a Marut, R̥bhukṣa, who wields a thunderbolt. This is a metaphor for his tusk used as a writing instrument. That Gaṇeśa is a member of Marut Gaṇa is signified on a sculptural frieze of Kanchipuram Kailāsanātha temple.

See:

Bhāratīya ādhyātmikā itihāsa of tridhātu Gaṇeśa, śarva Śiva, Rāma, Kr̥ṣṇa 
https://tinyurl.com/yc95usjo

Tridhātu as Gaṇeśa, Tridhātu on Indus Script metalwork for crucible steel, ādhyātmikā metaphor pr̥thvyaptejorūpadhātu (R̥gveda)
http://tinyurl.com/kptlbz3

Gaṇeśa is Brāhmī scribe of Mahābhārata in the tradition of Indus Script cipher of Bronze Age
https://tinyurl.com/y79j8rxp

http://sanskritdocuments.org/mirrors/mahabharata/mahabharata-sarit.html

Gaṇeśa -- the leader of Marut Gaṇa, a scribe with dāt, an ivory stylus -- and Kṣṇadwaipāyana Vyāsa -- the black narrator, a Ganga-island dweller --  unite together after Gaṇeśa consents to be a scribe utteringom and together start with an invocation for success to Nara and Nārāyaṇa (nārāyaṇaṃ namaskṛtya naraṃ caiva narottamam; 1.1.0) and to goddess Sarasvatī (devīṃ sarasvatīṃ caiva tato jayam udīrayet; 1.1.0). Om is part of the iconography, pratimā, 'ādhyātmikā symbol' which refers to ātman (soul, self within) and Brahman (ultimate reality, entirety of the universe, truth, divine, supreme spirit, cosmic principles, knowledge). So, they start with ओम् Om pratimā which is प्रणव, praṇava. Om is the last sound a Yogi hears before entering the state of Turīya level of language, script and reality. The mystic syllable is affirmation of something divine in the narration and scripted text of Mahābhārata.

Why does Gaṇeśa uttar Om assenting to be a scribe of Vyasa's oral narrative?

Om (ॐ) is the pratigara (agreement) with a hymn. Likewise is tatha (so be it) with a song. But Om is something divine, and tatha is something human.
— Aitareya Aranyaka 23.6

तस्य वाचकः प्रणवः ॥२७॥

His word is Om.

— Yogasutra 1.27

ओं नमः (Oṃ namaḥ) Siddhanam (6 syllables), Om Nhi (2 syllables) and just Om (1 syllable) are the short forms of the Paramesthi-Mantra, also called Namokar Mantra or Navkar Mantra in Jainism

"Om Mani Padmi Hum" to be AUM,  the totality of sound, existence and consciousness in Bauddham

Oankar ('the Primal Sound') created Brahma, Oankar fashioned the consciousness,
From Oankar came mountains and ages, Oankar produced the Vedas,
By the grace of Oankar, people were saved through the divine word,
By the grace of Oankar, they were liberated through the teachings of the Guru.

— Ramakali Dakkhani, Adi Granth 929-930, Translated by Pashaura Singh.

Tamil version of the great epic venerates Gaṇeśa as scribe of the epic:

The information is given in the very first verse of Villi Bharatham and is quite famous as the "Kadavul Vaazhththu" (Prayer to the Divine). A rough/prosaic but literal translation would be:
"To make it firm as the fifth along with the four Vedas
On this sea-girt earth,
When the Mahabharata was spoken by the King of sages
Who possess unfading askesis and Truth,
Vinayaka wrote with the Mount Meru
As the cadjan leaf,
And His own tusk as the sharp stylus.
I salute Him with shoreless love."

(fifth along with the four Vedas -- Bharatah Panchamao Vedah; Vyasa is described as the king of sages; the sages are described as possessing unfading askesis and Truth (vaadaa thavam meymmai muni raajan); Mount Meru is described as "edu" which is palm or cadjan leaf).
Some copies of the work tack this and the following verse which is also a prayer to Vinayaka to the verses of praise by Villi's son Varantharuvaar that are always printed as a preface to the work.
http://mahabharata-resources.org/variations/prema-villi1.html

Two anient manuscripts announce Gaṇeśa as scribe of the epic:

Arrival of Heramba Gaṇeśa to write Mahābhārata announced in ādiparva:
सौतिरुवाच ।
एवमाभाष्य तं ब्रह्मा जगाम स्वं निवेशनम् ।
भगवान्स जगत्स्रष्टा ऋषिदेवगणैः सह ॥
ततः सस्मार हेरम्बं व्यासः सत्यवतीसुतः ॥
स्मृतमात्रो गणेशानो भक्तचिन्तितपूरकः ।
तत्राजगाम विघ्नेशो वेदव्यासो यतः स्थितः ॥
पूजितश्चोपविष्टश्च व्यासेनोक्तस्तदानघ ।
लेखको भारतस्यास्य भव त्वं गणनायक ॥
मयैव प्रोच्यमानस्य मनसा कल्पितस्य च ॥
श्रुत्वैतत्प्राह विघ्नेशो यदि मे लेखनी क्षणम् ।
लिखतो नावतिष्ठेत तदा स्यां लेखको ह्यहम् ॥

व्यासोऽप्युवाच तं देवमबुद्ध्वा मा लिख क्वचित् ।
ओमित्युक्त्वा गणेशोपि बभूव किल लेखकः ॥
ग्रन्थग्रन्थिं तदा चक्रे मुनिर्गूढं कुतूहलात् ।
यस्मिन्प्रतिज्ञया प्राह मुनिर्द्वैपायनस्त्विदम् ॥
अष्टौ श्लोकसहस्राणि अष्टौ श्लोकशतानि च ।
अहं वेद्मि शुको वेत्ति संजयो वेत्ति वा न वा ॥
तच्छ्लोककूटमद्यापि ग्रथितं सुदृढं मुने ।
भेत्तुं न शक्यतेऽर्थस्यं गूढत्वात्प्रश्रितस्य च ॥
सर्वज्ञोपि गणेशो यत्क्षणमास्ते विचारयन् ।
तावच्चकार व्यासोपि श्लोकानन्यान्बहूनपि ॥
तस्य वृक्षस्य वक्ष्यामि शाखापुष्पफलोदयम् ।
स्वादुमेध्यरसोपेतमच्छेद्यममरैरपि ॥
अनुक्रमणिकाध्यायं वृत्तान्तं सर्वपर्वणाम् ।
इदं द्वैपायनः पूर्वं पुत्रमध्यापयच्छुकम् ॥
ततोऽन्येभ्योऽनुरूपेभ्यः शिष्येभ्यः प्रददौ प्रभुषष्टिं शतसहस्राणि चकारान्यां स संहिताम् ।
त्रिंशच्छतसहस्रं च देवलोके प्रतिष्ठितम् ॥
पित्र्ये पञ्चदश प्रोक्तं रक्षोयक्षे चतुर्दश ।
एकं शतसहस्रं तु मानुषेषु प्रतिष्ठितम् ॥

http://sarit.indology.info/exist/apps/sarit/works/%C4%81diparva.html
 





http://asi.nic.in/asi_books/9002.pdf






Gaṇeśa with Gaṇa-s in Kailasanatha temple, Kanchipuram (685 to 705 CE, Rajasimha, Pallava dynasty)
Source: http://swamisblog.blogspot.in/2009/12/
These Marut Gaṇa are associated with the smelter work as seen on Bhuteshwar sculptural friezes.


 
Smelter. Kharva, dwarfs venerate linga atop smelter and tree (kuṭi 'tree' rebus: kuṭhi 'smelter'). Ekamukha Sivalinga atop smelter.

Gaṇeśa with Saptamatrikas, Aihole, Karnataka, 8th century CE.

The Devi Matrikas (flanked by Shiva and Ganesha), representing various Shakti aspects, from 9th-century Madhya Pradesh

Saptamātr̥kā-s with Gaṇeśa, at Panchalingeshvara temple in Karnataka.

Gaṇeśa. Entrance to Ellora caves.


Ellora Caves - Kailasa Temple - Group Of mātr̥kā-s with Gaṇeśa

Stone sculpture in National Museum, New Delhi, India. Śiva and Saptamātr̥kā-s.

Nataraja–Shiva (left) with Virabhadra and the first three mātr̥kā-s depicted with children – Ellora

""Ancient Greece is famous as the civilization which "gave" the world democracy. Democracy has in modern times become the rallying cry of liberation from supposed totalitarianism and dictatorship. It is embedded in the assumptions of Western powers who proclaim their faith in the global spread of democratic governance and at the same time wielded by protesters in the developing world who challenge what they view as the West's cultural imperialism. Thus, a lively and well informed treatment of the nexus between politics in antiquity and political discourse in the modern era is both timely and apposite.

As Kostas Vlassopoulos shows, much can be learned about the practice of politics from a comparative discussion of the classical and the contemporary. His starting point is that the value of looking back to a political system with different assumptions and elements can help us think, and even shape, what the future of modern politics might be. He discusses the contrasting political systems of Athens, Sparta and Rome; the political theories of thinkers like Plato, Aristotle and Cicero; how great events like the Peloponnesian War or the Roman civil wars shaped the course of political theory; and the discovery of freedom, participation and equality as political values in antiquity. Above all, the book shows how important and surprising an analysis of the ancient world can be in reassessing and revaluating modern political debates.""""

Not-guilty verdicts, mistrials, and impunity for the Bundy family and many of their supporters in the armed confrontations over public land use in Nevada and Oregon. Expanded access for private oil, gas, mining, and logging industries and the downsizing of national monuments such as Bears Ears lead by Secretary of the Interior Ryan Zinke. A number of highly contentious debates and sensationalized events have again focused attention on land held in the public domain by the United States. This essay argues that federal land policy as a form of colonial administration has been constitutive for the logic of expectation as property in what is now the United States. From the state land cessions negotiated on behalf of the Articles of Confederation to the preemption acts (1830–1841) to the homestead acts (1862–1916) to present-day demands for land transfer, the acquisition and disposal of the so-called public domain have been central to westward colonization, the consolidation of the nation-state, and the promise of land ownership as the ostensible foundation of individual liberty. These dynamics are evident in contemporary conflicts over public lands and arguments for the transfer of public lands to either state or private ownership. Approaching the Bundy occupations as flashpoints that illuminate competing interpretations and claims to land within the history of westward colonization, this essay seeks to demonstrate the ways in which expectation emerges from particular economies of dispossession of indigenous peoples that have historically worked through and across the division of public and private property.

U radu će se na temelju istraživanja osječkih dnevnih novina Die Drau, Slavonische Presse, Narodna obrana i Hrvatski list u prvoj polovini 20. stoljeća istražiti dominantni elementi glumačke umjetnosti, stav kazališne kritike prema njihovim ostvarenjima proizišao iz zahtjeva kazališnog umijeća u kontekstu vremena, kritičarskih zahtjeva te njihove evaluacije navedenog.

The period 550 to 750 was one in which monastic culture became more firmly entrenched in Western Europe. The role of monasteries and their relationship to the social world around them was transformed during this period as monastic institutions became more integrated in social and political power networks. This collected volume of essays focuses on one of the central figures in this process, the Irish ascetic exile and monastic founder, Columbanus (c. 550-615), his travels on the Continent, and the monastic network he and his Frankish disciples established in Merovingian Gaul and Lombard Italy.

The post-Roman kingdoms through which Columbanus travelled and established his monastic foundations were made up of many different communities of peoples. As an outsider and immigrant, how did Columbanus and his communities interact with these peoples? How did they negotiate differences and what emerged from these encounters? How societies interact with outsiders can reveal the inner workings and social norms of that culture. This volume aims to explore further the strands of this vibrant contact and to consider all of the geographical spheres in which Columbanus and his monastic communities operated (Ireland, Merovingian Gaul, Alamannia, Lombard Italy) and the varieties of communities he and his successors came in contact with — whether they were royal, ecclesiastic, aristocratic, or grass-roots.

Table of Contents

Preface
List of Abbreviations
Maps
Contributors
Foreword Walter Pohl
Part I: Columbanus in Context
Chapter 1: Introduction: Columbanus and Europe Alexander O'Hara
Chapter 2: Columbanus and the Language of Concord Damian Bracken
Part II: The Insular Background
Chapter 3: The Political Background to Columbanus's Irish Career Dáibhí Ó Cróinín
Chapter 4: Movers and Shakers? How Women Shaped the Career of Columbanus Elva Johnston
Chapter 5: Columbanus's Ulster Education Alex Woolf
Part III: The Frankish World
Chapter 6: Columbanus in Brittany Ian Wood
Chapter 7: Columbanus and Shunning: The Irish peregrinus between Gildas, Gaul, and Gregory Clare Stancliffe
Chapter 8: Orthodoxy and Authority: Jonas, Eustasius, and the Agrestius Affair Andreas Fischer
Chapter 9: Columbanus and the Mission to the Bavarians and the Slavs in the Seventh Century Herwig Wolfram
Part IV: On the Fringe: Columbanus and Gallus in Alamannia
Chapter 10: Between the Devil and the deep Lake Constance: Jonas of Bobbio, interpretatio Christiana, and the Pagan Religion of the Alamanni Bernhard Maier
Chapter 11: Drinking with Woden: A Re-Examination of Jonas's Vita Columbani I. 27 Francesco Borri
Chapter 12: Between Metz and Überlingen: Columbanus and Gallus in Alamannia Yaniv Fox
Chapter 13: Quicumque sunt rebelles, foras exeant! Columbanus's Rebellious Disciple Gallus Philipp Dörler
Part V: Lombard Italy and Columbanus's Legacy
Chapter 14: Columbanus, Bobbio, and the Lombards Stefano Gasparri
Chapter 15: Disputing Columbanus's Heritage: The Regula cuiusdam patris (with a translation of the Rule) Albrecht Diem

It is a common misconception that fides and bona fides are ethical principles with changeable content, shaped by the development of social and moral values. They belong instead, since time immemorial, to the tradition of the ius civile, and are deeply rooted in Roman social structure (and its needs) as interpreted by the priests and by the jurists. The standard of fides and bona fides is always objective: in the archaic period, the real status of the parties (fides as the 'credit' of the individual within the group); afterwards, an abstact stardard identified with the bonus vir. The two concepts developed therefore from early on an (outwardly) dualistic value: on the one side, the respect of the parties' agreement; on the other side, the respect of all the terms implied in the nature of the relationship.

The presence of arts and cultural institutions and networks is vital to the health of any global city, old, and new. But it is less apparent how we measure their contributions to quality of life issues in the rapidly changing mega cities of the global north or south.

How do we develop quantitative and qualitative measurements to assess the impact of arts and culture on the quality of life in cities? How do we balance issues of social justice and creativity in cities where the super-rich and the ultra-poor of the world reside and often collide? What is the role of public and private sectors in creating a healthy cultural ecology in a global city? How do we measure value beyond the economic impact of the arts—numbers of tickets sold, number of tourists visiting the city, the gentrification of a neighborhood? What are the key ingredients for a healthy cultural ecology of the city, taking into account artists, large established institutions as well as smaller arts organizations?  What are the barriers to the successful implementation of cultural policy in global cities?


Columbia University’s Committee on Global Thought, in partnership with Ford Foundation and the New York City Department of Cultural Affairs (DCA), organized a one-day
program to bring together scholars, policy makers, private sector and non-profit leaders, and practitioners—artists, architects, planners, community activists—to discuss some of these urgent issues around developing a better understanding of the role arts and culture can play in the social health of global cities.

In 1985, Abilene Christian University was rocked by a controversy over the alleged teaching of evolution by two biology professors. The two-year conflict was an existential crisis for the university, which relied on students and donations from many of the rural Texas Churches of Christ most opposed to evolutionary theory.

A review of hundreds of letters, internal memos and other materials – as well as interviews with students, faculty, administrators and board members from the era – allows historians for the first time to assess the accuracy both of the allegations themselves and of the university’s blanket denial of them.

The Oxford University Studies in the Enlightenment series, previously known as SVEC (Studies on Voltaire and the Eighteenth Century), has published over 500 peer-reviewed scholarly volumes since 1955 as part of the Voltaire Foundation at the University of Oxford. International in focus, Oxford University Studies in the Enlightenment volumes cover wide-ranging aspects of the eighteenth century and the Enlightenment, from gender studies to political theory, and from economics to visual arts and music, and are published in English or French.

A ground-breaking volume examining the transnational conditions of the European Enlightenment, Crafting Enlightenment argues that artisans of the long eighteenth-century on four different continents created and disseminated ideas that revolutionized how we understand modern-day craftsmanship, design, labor, and technology. Starting in Europe, this book journeys through France across the Atlantic Ocean to the Americas and then on to Asia and Oceania. Highlighting diverse identities of artisans, the authors trace how these historical actors formed networks at local and global levels to assert their own forms of expertise and experience. These artisans – some anonymous, eminent, and outside the margins – translated European Enlightenment thinking into a number of disciplines and trades including architecture, botany, ceramics, construction, furniture, gardening, horology, interior design, manuscript illustration, and mining. In each thematic section of this illustrated volume, two leading scholars present contrasting case studies of artisans in different geographic contexts. These paired chapters are also followed by shorter commentary that reflects on pertinent themes from both chapters. Emphasizing how and why artisanal histories around the world impacted civic and private life, commerce, cultural engagement, and sense of place, this book introduces new richness and depth to the conversations around the ambivalent and fragmented nature of the Enlightenment

Authors: Lauren Cannady (University of Maryland), Dennis Carr (The Huntington Library), Frédéric Dassas (Musée du Louvre), Jennifer Ferng (The University of Sydney), Emine Fetvaci (Boston College), Neil Kamil (University of Texas at Austin), Dorothy Ko (Barnard College), Chandra Mukerji (University of California San Diego), Valérie Nègre (Université Paris I Panthéon-Sorbonne), Sugata Ray (University of California Berkeley).

With: Florina Capistrano-Baker (CUNY), Kaijun Chen (Brown University), Thomas Crow (NYU), Richard Taws (UCL), and Nancy Um (Binghamton University).

The nature of the relationship between the Assyrian state and the Syro-Hittite states is often represented in the writings of archaeologists and ancient historians under the rubric of imperialism, Assyrian sovereignty, and the Syro-Hittite resistance, an unchanging formula largely based on center-periphery models. This structuralist model of fixed relationships is thus characterized as a firmly-set trajectory of power relations and a teleological narrative of conquest, ending without exception with the eventual and complete submission and subjugation of Syro-Hittite states to Assyrian military power. While Syro-Hittite states are represented as vulnerable and politically weak entities, the Assyrian state is referred as an “expansionistic imperial power” or “superior invading force”. Had they escaped direct Assyrian sovereignty, these peripheral communities were at least deemed “Assyrianizing” in their material culture. This a priori qualification of Syro-Hittite-Assyrian relationships as an imbalanced power distribution is an outcome of the preponderance of studies of Assyrian sovereignty with an obsession with the (cosmic) image of the sovereign in his visual and verbal manifestations. Secondly it is often assumed that the study of Assyrian imperialism has always operated through coercion and military violence. Alternative forms of engagement between the Neo-Assyrian state and the Syro-Hittite kingdoms such as diplomacy, political negotiation, trade, exchange of ideas, politics of settlement, land management, taxation or traveling craftsmen and circulation of technology and knowledge are much more rarely discussed. In this paper, I suggest that historical perspectives on the unchallenged Assyrian imperialism are often driven by the alluring, yet biased perspectives offered by the sumptuous, if not excessive corpus of Assyrian annalistic accounts, state sponsored texts, and imperial monuments. Therefore such perspectives prioritize short-term political histories of conquest and domination over other longer term and more horizontally distributed aspects of the past such as cultural practices, ecological histories, political landscapes, socialization, or material worlds. The historicist accounts of the Near Eastern past can be challenged and perhaps balanced by evidence offered by archaeological, material, and environmental research, which present alternative and often contrasting perspectives on these particular histories. Prioritizing textual evidence often leaves out the material flows, delicate negotiations of power, dynamics of trade and exchange and the politics of resource extraction. Attending to other forms of evidence allows us to reflect on the complexity of the relationships between Assyria and the Syro-Hittite states. In this article, I pay particular attention to such interactions and encounters that are other than military in nature, and give priority to material evidence that challenge standard imperialist narratives of Assyrian textual accounts.