Shuttle Remote Manipulator System Workstation – Man-Machine Engineering

1976 ◽  
Vol 20 (7) ◽  
pp. 149-153
Author(s):  
Jeri W. Brown

A major subsystem aboard the Shuttle Orbiter, the Remote Manipulator System (RMS) provides the capability to deploy and retrieve free-flying satellites, support attached payload operations, and aid in crewmember rescue from a disabled vehicle should the requirement arise. The Remote Manipulator System consists of 15.3-meter (50-foot) articulated booms, end effectors, operator workstation, and closed circuit video, power and control subsystems. The manipulator booms (or arms) and end effectors are located in the Orbiter payload bay and operated from inside the cabin by one crewmember. This paper is primarily concerned with the design and development of the RMS operator's workstation, the man-machine engineering features and interfaces, and man-in-the-loop simulations and testing results obtained to date by the National Aeronautics and Space Administration (NASA).

2005 ◽  
pp. 29-30
Author(s):  
Naveen Sharma ◽  
William Stanley

Author(s):  
Phillip Drew

The years since the beginning of the twenty-first century have seen a significant incursion of international human rights law into the domain that had previously been the within the exclusive purview of international humanitarian law. The expansion of extraterritorial jurisdiction, particularly by the European Court of Human Rights, means that for many states, the exercise of physical power and control over an individual outside their territory may engage the jurisdiction of human rights obligations. Understanding the expansive tendencies of certain human rights tribunals, and the apparent disdain they have for any ambiguity respecting human rights, it is offered that the uncertain nature of the law surrounding humanitarian relief during blockades could leave blockading forces vulnerable to legal challenge under human rights legislation, particularly in cases in which starvation occurs as a result of a blockade.


2021 ◽  
pp. 0142064X2110248
Author(s):  
Kyung Min Kim

In 2 Cor. 10–13, Paul tries to prove his authority as a reliable leader by using two different masculinity standards. Paul manifests his power and control over the Corinthian church members by using an image of paterfamilias (11.2-3; 12.14). Paternal control of others was an essential element of hegemonic masculinity in the Greco-Roman world. Moreover, Paul proves his manliness by revealing his endurance and submission to divine authority (11.21b–12.10) according to the Hellenistic Jewish masculinity. I argue that Paul is embedded in these different cultural assumptions regarding masculinity and that he refers to these assumptions to persuade Gentile and Jewish groups in the Corinthian church.


2021 ◽  
pp. 146801732110091
Author(s):  
Suzanne C Robertson ◽  
Carey Sinclair ◽  
Andrew R Hatala

Summary There are upward of 11,000 Indigenous children and families in the Manitoba Child and Family Services (CFSs). Many factors coalesce as contributors to these high rates of care, including oppressive histories of Canadian settler colonialism, governmental policies and the Indian Residential Schools, and mass apprehensions of Indigenous children through “the 60’s scoop.” Although a process of “Devolution” began in Manitoba in 1999 to address Indigenous overrepresentation and improve cultural safety for children and families, the voices of women whose children are in care often remain silenced and marginal. Findings Utilizing an Indigenous Research lens, this qualitative study explored the stories and experiences of 12 Indigenous mothers involved with Manitoba CFS. The mothers’ stories revealed dynamics of power and control outlined in five core themes: (1) Being “set up to fail”; (2) Confronting “normalcy” and navigating case plans; (3) Dealing with tactics of intimidation; (4) Experiencing judgment and being labelled; and (5) Emotional politics. The mothers’ stories suggest that the CFS system continues to reflect colonial structures of oppression and that the “Devolution” did not fully have the intended impact on daily practice. Applications The womens' shared experiences highlight several areas for change, such as: enhanced family supports and worker relationships; utilization of capacity building frameworks; better institutional collaborations; increased efforts to maintain family relationships and units; and greater access to and quality of Indigenous cultural supports for mothers and children, including ceremony, healing, and access to Elders. Suggestions for more efficient and family-centered service provision are also offered.


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