Putting It To A Vote: The Provision of Pure Milk in Progressive Era Los Angeles

2004 ◽  
Vol 3 (2) ◽  
pp. 111-144 ◽  
Author(s):  
Jennifer Koslow

On May 28,1912, Katherine Philips Edson took her seven-year-old son by the hand and headed for her local polling precinct. Women had recently won suffrage in California, and Edson went to exercise her new right. This was a special referendum election, and she needed to consider a number of very different issues. Should she support the creation of an Aqueduct Investigation Board? Should she allow the city to collect funds to erect a new city hall? On this day, the question on the ballot that interested her most was the one that she had played a role in crafting. It read, “Shall the ordinance providing for the tuberculin test to be applied to dairy cattle producing milk furnished to the City of Los Angeles, or its inhabitants, be adopted?” After casting her vote, she remained outside with her son at her side and attempted to persuade the electorate that they should vote in favor of the tuberculin ordinance because it protected the public, especially children, from tuberculosis. The Los Angeles Herald photographed her plea for pure milk and placed it on the front page of the evening edition. Much to Edson's dismay, however, the bill was resoundingly defeated.

Author(s):  
Jonathan Stutz

AbstractWith the present paper I would like to discuss a particular form of procession which we may term mocking parades, a collective ritual aimed at ridiculing cultic objects from competing religious communities. The cases presented here are contextualized within incidents of pagan/Christian violence in Alexandria between the 4th and 5th centuries, entailing in one case the destruction of the Serapeum and in another the pillaging of the Isis shrine at Menouthis on the outskirts of Alexandria. As the literary accounts on these events suggest, such collective forms of mockery played an important role in the context of mob violence in general and of violence against sacred objects in particular. However, while historiographical and hagiographical sources from the period suggest that pagan statues underwent systematic destruction and mutilation, we can infer from the archaeological evidence a vast range of uses and re-adaptation of pagan statuary in the urban space, assuming among other functions that of decorating public spaces. I would like to build on the thesis that the parading of sacred images played a prominent role in the discourse on the value of pagan statuary in the public space. On the one hand, the statues carried through the streets became themselves objects of mockery and violence, involving the population of the city in a collective ritual of exorcism. On the other hand, the images paraded in the mocking parades could also become a means through which the urban space could become subject to new interpretations. Entering in visual contact with the still visible vestiges of the pagan past, with the temples and the statuary of the city, the “image of the city” became affected itself by the images paraded through the streets, as though to remind the inhabitants that the still-visible elements of Alexandria’s pagan topography now stood as defeated witnesses to Christianity’s victory.


2021 ◽  
Vol 17 (6) ◽  
pp. 564-575
Author(s):  
Irina I. Rutsinskaya

An artist who finds themselves in the last days of a war in the enemy’s defeated capital may not just fix its objects dispassionately. Many factors influence the selection and depicturing manner of the objects. One of the factors is satisfaction from the accomplished retribution, awareness of the historical justice triumph. Researchers think such reactions are inevitable. The article offers to consider from this point of view the drawings created by Soviet artists in Berlin in the spring and summer of 1945. Such an analysis of the German capital’s visual image is conducted for the first time. It shows that the above reactions were not the only ones. The graphics of the first post-war days no less clearly and consistently express other feelings and intentions of their authors: the desire to accurately document and fix the image of the city and some of its structures in history, the happiness from the silence of peace, and the simple interest in the monuments of European art.The article examines Berlin scenes as evidences of the transition from front-line graphics focused on the visual recording of the war traces to peacetime graphics; from documentary — to artistry; from the worldview of a person at war — to the one of a person who lived to victory. In this approach, it has been important to consider the graphic images of Berlin in unity with the diary and memoir texts belonging to both artists and ordinary soldiers who participated in the storming of Berlin. The combination of verbal and visual sources helps to present the German capital’s image that existed in the public consciousness, as well as the specificity of its representation by means of visual art.


Author(s):  
Clyde E. Fant ◽  
Mitchell G. Reddish

Called Alexandria Troas to distinguish it from other cities named Alexandria, the city is often referred to simply as Troas. (“The Troad” is the name used for the area around the ancient city of Troy.) What was once a large and important city on the western coast of Asia Minor has today been reduced to a few ruins overgrown by trees and shrubs, receiving only a cursory visit from a small number of sightseers. Troas was an important city in antiquity because of its location. Situated on the Aegean coast almost directly opposite the island of Tenedos (modern Bozcaada), the city became a major trading center. To reach the site of ancient Troas, take highway E87/550 to Ezine. In Ezine turn west onto the road marked for Geyikli and Odunluk Iskelesi. In Geyikli turn south toward Odunluk Iskelesi. The ruins of Alexandria Troas are by the highway that continues south to Gülpinar. Troas was founded circa 310 B.C.E. by Antigonus I Monopthalmus (“the One-Eyed”), one of the successors of Alexander the Great. Antigonus created the new city by forcing the residents of several smaller neighboring towns and communities to move to the new location. Antigonus named the new settlement after himself, giving it the name Antigonia. When Antigonus was killed in 301 by the Macedonian king Lysimachus at the battle of Ipsus in Phrygia, Lysimachus took control of the city and renamed it Alexandria in honor of Alexander the Great. Because of its proximity to Troy, the city became known as Alexandria Troas. With its artificial harbor, the city grew as a commercial and transportation center, becoming the leading city of the Troad during Hellenistic times. Eventually Troas developed into one of the most important cities in the Greco-Roman world due to its command of the western entrance to the Hellespont. Claims were made in the ancient world that Julius Caesar considered moving the capital of the empire to Troas, as also reportedly did Augustus (and, even later, Constantine). Whether true or not, that such ideas circulated in the Roman era and were believed by some people indicates the importance of the city.


2014 ◽  
Vol 1065-1069 ◽  
pp. 2740-2743
Author(s):  
De Ping Jiang

New city region as the extension of city economic development and progress of science, In the future, new city region will gradually replace the old city became the new center in the city. Rapid development of the new city region and progress of the requirements from the objective need aset of system belong to the city itself, public facilities is one of the contents, Therefore, the public facilities will mark the inherent cultural characteristics of the city,Culture, intelligence and technology will become the ultimate direction of the development of city public environment facilities.


Urban History ◽  
2017 ◽  
Vol 45 (2) ◽  
pp. 233-252
Author(s):  
MIKKEL THELLE

ABSTRACT:This article investigates the emergence of the Copenhagen slaughterhouse, called the Meat City, during the late nineteenth century. This slaughterhouse was a product of a number of heterogeneous components: industrialization and new infrastructures were important, but hygiene and the significance of Danish bacon exports also played a key role. In the Meat City, this created a distinction between rising production and consumption on the one hand, and the isolation and closure of the slaughtering facility on the other. This friction mirrored an ambivalent attitude towards meat in the urban space: one where consumers demanded more meat than ever before, while animals were being removed from the public eye. These contradictions, it is argued, illustrate and underline the change of the city towards a ‘post-domestic’ culture. The article employs a variety of sources, but primarily the Copenhagen Municipal Archives for regulation of meat provision.


2014 ◽  
Vol 20 (1) ◽  
Author(s):  
Peter J. Pitts

The role of marketing communications is to advance the bottom line and the public good – and not necessarily in that order. Giving back is an integral part of the New Normal. And there has never been a better tool to accomplish this mission than social media.But healthcare marketing –and particularly of the regulated variety --is between a rock and a hard place. On the one hand, marketers understand the importance and opportunity in social media. It’s where the people are. It’s where the action is. But then there are all those pesky regulatory concerns.As Walter O’Malley –the man who moved the Brooklyn Dodgers to Los Angeles once commented, “The future is just one damn thing after another.”


2020 ◽  
Vol 6 (2) ◽  
pp. 112
Author(s):  
Wicaksono Dwi Pamungkas ◽  
Nina Setiyawati

Public services are services, both in the form of public goods and public services which are the responsibility and are carried out by the government in an effort to meet the needs of the community and in accordance with statutory provisions. One of the public services provided by the government is the One-Stop Administration System (SAMSAT). According to SAMSAT data in the city of Magelang, data on motorized vehicle ownership has increased and there has been an increase in the number of taxpayers. However, the tax payment service is considered to be less than optimal because there are still long queues when paying taxes.This also causes many people to make payments past the due date or entrust queues to brokerage services. Therefore, to overcome the problem, a mobile-based application (GO-PAJAK) was built which can be used to make tax payments by means of a vehicle document pick-up to pay motor vehicle taxes connected between drivers (SAMSAT employees) and customers (taxpayers). With this application, it is expected to improve service standards at the SAMSAT office and reduce taxpayer queues also reduce the use of brokers in administering public service administration that can increase public trust.  


2018 ◽  
Vol 1 (1) ◽  
Author(s):  
Natacha Quintero

Intended as a contribution to the debate on inclusive cities, this paper proposes that the re-imagination of new city landscapes lies on the integrative sum of its parts. Considering that knowledge about infor- mal systems continues to be a challenge in achieving integrated land- scapes, this study explores how the linking of the fields of urban ecol- ogy and urban informality can lead to systematic approaches towards understanding urban informal ecosystems. In that way, this think- piece theorises on alternatives to approach the socio-natural processes taking place in informal settlements to demonstrate their capacity to adapt to prescribed ecological frameworks and ease their way into ecological scrutiny. Using a mixed-method approach in which the the- oretical framework and the empirical work functioned in a cyclical manner, the city of Caracas, Venezuela, was investigated. The analy- sis led to the discovery of ties and processes that navigate in and out of the informal city, and revealed that informal areas can be scaled, inventoried, and re-imagined from a systems perspective. The paper therefore recommends a rethinking of the two intersections that play a role in most of the new scenarios of change seen in the contemporary urban hybrids of developing countries. Specifically, the intersection that concerns the formal vs informal dichotomy, exploring the spatial and virtual role of the urban informal in the city, and the one concern- ing the city vs nature dichotomy, and the assumption that as part of the city, the informal is also a constituent of a greater urban ecosystem with impacts and evolutionary capacities.


2018 ◽  
Author(s):  
Rob Kitchin

This paper considers, following David Harvey (1973), how to produce a genuinely humanizing smart urbanism. It does so through utilising a future-orientated lens to sketch out the kinds of work required to reimagine, reframe and remake smart cities. I argue that, on the one hand, there is a need to produce an alternative ‘future present’ that shifts the anticipatory logics of smart cities to that of addressing persistent inequalities, prejudice, and discrimination, and is rooted in notions of fairness, equity, ethics and democracy. On the other hand, there is a need to disrupt the ‘present future’ of neoliberal smart urbanism, moving beyond minimal politics to enact sustained strategic, public-led interventions designed to create more-inclusive smart city initiatives. Both tactics require producing a deeply normative vision for smart cities that is rooted in ideas of citizenship, social justice, the public good, and the right to the city that needs to be developed in conjunction with citizens.


Author(s):  
Stephan De Beer

This essay is informed by five different but interrelated conversations all focusing on the relationship between the city and the university. Suggesting the clown as metaphor, I explore the particular role of the activist scholar, and in particular the liberation theologian that is based at the public university, in his or her engagement with the city. Considering the shackles of the city of capital and its twin, the neoliberal university, on the one hand, and the city of vulnerability on the other, I then propose three clown-like postures of solidarity, mutuality and prophecy to resist the shackles of culture and to imagine and embody daring alternatives.


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