scholarly journals Photoblogs: the immediate need to document early twenty-first century photography practices

2021 ◽  
Author(s):  
Stephanie Atwood
Keyword(s):  
First Century ◽  
Future Generations ◽  
Hard Copy ◽  
Digital Cameras ◽  
Collections Management ◽  
Camera Phones ◽  
The People ◽  
Early Twenty ◽  
The World ◽  
Twenty First Century

This thesis attempts to suggest ways in which museums might better understand and make informed decisions about acquiring, preserving, and cataloguing photoblogs, which are an early twenty-first century photography practice. Photographers can now use the World Wide Web to show and share their images, because of the advent of digital cameras, camera phones, and cheap, open-source photo-blogging tools available to the general population. This thesis will help museums to better understand and be comfortable in acquiring digital artefacts, such as photoblogs, that will enrich their photographic collections for future generations. Acquisition tools and preservation methods are defined and discussed. The process of cataloguing photoblogs in current collections-management databases is not much different from cataloguing hard-copy photographs. The "People of Walmart" photoblog is used as an example and an illustration to clearly define the difficult technical jargon separating curatorial and collections management departments from information technology departments.

scholarly journals Photoblogs: the immediate need to document early twenty-first century photography practices

2021 ◽  
Author(s):  
Stephanie Atwood
Keyword(s):  
First Century ◽  
Future Generations ◽  
Hard Copy ◽  
Digital Cameras ◽  
Collections Management ◽  
Camera Phones ◽  
The People ◽  
Early Twenty ◽  
The World ◽  
Twenty First Century

This thesis attempts to suggest ways in which museums might better understand and make informed decisions about acquiring, preserving, and cataloguing photoblogs, which are an early twenty-first century photography practice. Photographers can now use the World Wide Web to show and share their images, because of the advent of digital cameras, camera phones, and cheap, open-source photo-blogging tools available to the general population. This thesis will help museums to better understand and be comfortable in acquiring digital artefacts, such as photoblogs, that will enrich their photographic collections for future generations. Acquisition tools and preservation methods are defined and discussed. The process of cataloguing photoblogs in current collections-management databases is not much different from cataloguing hard-copy photographs. The "People of Walmart" photoblog is used as an example and an illustration to clearly define the difficult technical jargon separating curatorial and collections management departments from information technology departments.

scholarly journals When the people are not reasonable: Multiculturalism and realistic normative theory in the contemporary era

Ethnicities ◽  
2019 ◽  
Vol 20 (2) ◽  
pp. 265-292
Author(s):  
Phil Parvin
Keyword(s):  
Political Theory ◽  
Political Liberalism ◽  
Normative Theory ◽  
First Century ◽  
Political Reality ◽  
The People ◽  
Early Twenty ◽  
Twenty First Century ◽  
Anglo American ◽  
Feasible Solutions

In this piece, I offer an original and fundamental critique of a range of approaches to multiculturalism that have dominated the field of Anglo-American political theory since first-wave debates conducted in the 1990s/2000s. I suggest that the politics of the early twenty-first century, and especially the widespread rise of anti-immigrant and anti-minority sentiments among citizens of liberal democratic states throughout the world, requires political theorists who seek feasible solutions to real-world political problems to reject these theories. I focus on two approaches in particular: political liberalism and the politics of difference. Neither offers a vision of politics that is tenable in the early twenty-first century, I argue, as they both require citizens to deliberate about political matters in ways that they cannot. In discussing these approaches, and finding them wanting, it is revealed that political theorists face a choice. They can present a theory which is realistic in the sense that it takes account of political reality and offers a strategy which might be used to genuinely inform a process of reform. Alternatively, they can abandon realism and also the desire to produce an operational normative theory which can resolve real problems in actually existing states. I lay out the nature and importance of this choice and explain some of its implications for the discipline and for our current political predicament. I suggest that the choice is unavoidable and that making it requires political theorists to make a more fundamental decision about the purposes of normative political theory itself.

“What in the World Have You Done To Me, My Lover?” Sex, Servitude, and Politics among the Pre-Conquest Nahuas as seen in the Cantares Mexicanos

2006 ◽  
Vol 62 (3) ◽  
pp. 349-389 ◽  
Author(s):  
Camilla Townsend
Keyword(s):  
Sixteenth Century ◽  
Fifteenth Century ◽  
First Century ◽  
Spanish Conquest ◽  
The People ◽  
The World ◽  
Twenty First Century ◽  
In The Beginning ◽  
First Time ◽  
Warrior Women

The year 13-Reed [1479]. It was at this time that the people of Ame-cameca and the Chalcas Tlalmanalcas came to sing for the first time in Mexico. At that time they performed the song of the women of Chalco, the Chalca Cihuacuicatl. They came to sing for the lord Axayacatzin.The song and the dance were begun in the patio of the palace while Axayacatl was still inside in the house of his women. But in the beginning the song was poorly performed. A noble of Tlalmanalco was playing the music very clumsily, and making the great drum sound in a lazy offbeat way until finally in desperation he leaned down over it, not knowing what else to do.There, however, close to the place of the drums, was a man called Quecholcohuatzin, noble from Amecameca, a great singer and musician as well. When he saw that all was being lost and that the song and the dance were being ruined, he quickly placed himself next to the drum section. He picked up a drum and through his effort he gave new strength to the dance so that it would not be ruined. Thus Quecholcohuatzin made the people sing and dance. . . . Axayacatl who was still inside the palace, when he heard how marvelously Quecholcohuatzin played the music and made the people dance, was surprised, and his heart filled with excitement. He quickly arose and left the house of his women and joined in the dance. As Axayacatl approached the place of the dance his feet began to follow the music and he was overcome with joy as he heard the song and so he too began to dance and spin round and round.When the dance was over, the lord Axayacatl spoke, saying, “Fools, you have brought this fumbler before me, who played and directed the song. Don’t let him do it again.” The people from Chalco answered him, saying, “It is as you wish, supreme lord.” And because Axayacatl had given this command, all the nobles of Chalco became terrified. They stood there looking at each other, and it is said that truly they were very frightened.. . . But the lord Axayacatl was well pleased [with Quecholcohuatzin] and continued to take delight in the “Song of the Women of Chalco,” the Chalca Cihuacuicatl. So it was that once again he had the Chalcas, all of the nobles, return, and he asked them to give him the song and he also asked all those from Amecameca, because the song was theirs, it belonged to the tlailotlaque, the men who had returned. The song was their property, the “Song of the Warrior Women of Chalco.” Chimalpahin, Seventh Relation Ms. Mexicain 74, Bibliothèque Nationale de Paris Folios 174-176The indigenous historian Chimalpahin seemed quite certain that events on a certain day in 1479 had unfolded as he described them, though he wrote over a century later and saw it all through the refracting lens of the intervening Spanish conquest. Posterity has been the more inclined to believe him since there exists a song amongst those collected in the sixteenth century under the auspices of the Franciscans entitled “The Song of the Women of Chalco” (Chalca cihuacuicatl) in which the singer addresses Axayacatl as the conqueror of Chalco and as her own lord and master. But what can we in the twenty-first century make of these two sources? We might pursue a number of interpretive avenues. In this article I will ask specifically what we actually know about the fifteenth-century performance event, and what, if anything, we can glean from the song concerning the lives of the Nahua women in that nearly untranslatable category whom we know in English as “concubines.”

Theodicy Sociologised: Suffering Smart in the Twenty-First Century

2011 ◽  
Vol 19 (1) ◽  
pp. 93-115 ◽  
Author(s):  
Steve Fuller
Keyword(s):  
Political Theory ◽  
Social Attitudes ◽  
First Century ◽  
Human Suffering ◽  
Early Twenty ◽  
Cosmic Order ◽  
The World ◽  
Twenty First Century ◽  
Normative Order

Theodicy is the branch of theology traditionally concerned with justifying palpable injustices in the world that are presumably the product of a just deity. The classical sociologists appreciated theodicy's relevance in terms of different social attitudes towards human suffering: is it to be tolerated, minimised, redressed or somehow transcended? Each answer implies a different view about the place of humanity in some larger cosmic order. In modern political theory, the question is normally specified in terms of the problem of distributive justice. However, the re-negotiation of the boundary between biology and sociology in the early twenty-first century is forcing a re-engagement with theodicy in its original broad sense, especially as we are increasingly asked to set resource distribution policies that bind across generations of humans and non-humans alike. In this context, as humans acquire an increasingly ‘godlike’ perspective on the normative order, suffering may come to be seen in more strictly instrumental terms – indeed, as itself a resource that might be recycled to produce good in the long term. Thus, we may be entering an era of ‘moral entrepreneurship’.

The Prime Minister

2011 ◽  
Author(s):  
Anthony Trollope
Keyword(s):  
Prime Minister ◽  
First Century ◽  
Political Life ◽  
British Society ◽  
Early Twenty ◽  
The World ◽  
Twenty First Century

‘Though a great many men and not a few women knew Ferdinand Lopez very well, none of them knew whence he had come.’ Despite his mysterious antecedents, Ferdinand Lopez aspires to join the ranks of British society. An unscrupulous financial speculator, he determines to marry into respectability and wealth, much against the wishes of his prospective father-in-law. One of the nineteenth century’s most memorable outsiders, Lopez’s story is set against that of the ultimate insider, Plantagenet Palliser, Duke of Omnium. Omnium reluctantly accepts the highest office of state; now, at last, he is ‘the greatest man in the greatest country in the world’. But his government is a fragile coalition and his wife’s enthusiastic assumption of the role of political hostess becomes a source of embarrassment. Their troubled relationship and that of Lopez and Emily Wharton is a conjunction that generates one of Trollope’s most complex and substantial novels. Part of the Palliser series, The Prime Minister’s tale of personal and political life in the 1870s has acquired a new topicality in the early twenty-first century.

6. The Global Wave of Democratization

2018 ◽  
pp. 82-100
Author(s):  
John Markoff ◽  
Daniel Burridge
Keyword(s):  
Latin America ◽  
Western Europe ◽  
First Century ◽  
Colonial Rule ◽  
Authoritarian Rule ◽  
Early Twenty ◽  
The World ◽  
Mediterranean Europe ◽  
Twenty First Century ◽  
Eastern Half

This chapter focuses on the great wave of democracy that had touched every continent. In the early 1970s, Western Europe was home to several non-democratic countries, most of Latin America was under military or other forms of authoritarian rule, the eastern half of Europe was ruled by communist parties, much of Asia was undemocratic, and in Africa colonial rule was largely being succeeded by authoritarian regimes. By the early twenty-first century, things had changed considerably, albeit to different degrees in different places. The chapter looks at regions of the world that underwent significant change in democracy between 1972 and 2004, including Mediterranean Europe, Latin America, Soviet/Communist Bloc, Asia, and Africa. It considers what was distinctive about each region’s democratization and what they had in common. It concludes with an overview of challenges faced by democracy in the early twenty-first century.

Toward a Global Ethic

2012 ◽  
Vol 26 (1) ◽  
pp. 33-42 ◽  
Author(s):  
David Rodin
Keyword(s):  
Political Philosophy ◽  
First Century ◽  
Global Ethics ◽  
Financial Systems ◽  
Global Ethic ◽  
Early Twenty ◽  
The World ◽  
Twenty First Century ◽  
Political Economic

We are one humanity, but seven billion humans. This is the essential challenge of global ethics: how to accommodate the tension between our universal and particular natures. This tension is, of course, age-old and runs through all moral and political philosophy. But in the world of the early twenty-first century it plays out in distinctive new ways. Ethics has always engaged twin capacities inherent in every human: the capacity to harm and the capacity to help. But the profound set of transformations commonly referred to as globalization—the increasing mobility of goods, labor, and capital; the increasing interconnectedness of political, economic, and financial systems; and the radical empowerment of groups and individuals through technology—have enabled us to harm and to help others in ways that our forebears could not have imagined. What we require from a global ethic is shaped by these transformative forces; and global ethics—the success or failure of that project—will substantially shape the course of the twenty-first century.

scholarly journals What's ‘French’ about French Studies?

2015 ◽  
Vol 54 (3) ◽  
pp. 312-327
Author(s):  
Charles Forsdick
Keyword(s):  
First Century ◽  
Past Century ◽  
French Studies ◽  
The Past ◽  
Early Twenty ◽  
The World ◽  
French Speaking ◽  
Disciplinary Field ◽  
Twenty First Century

Those reflecting on what is ‘French’ about ‘French studies’ in the early twenty-first century must consider the transformations evident in the disciplinary field over the past century. This article gives an overview of these shifts, but focuses in particular on the increasingly pluralized and diversified objects of study now addressed in explorations of the French-speaking world, as well as on the radical changes in the ways in which those objects are now approached. Central to the analysis is an awareness of a wider Francosphere, which has served to locate France in relation to a wider network of countries and communities, and may be seen to have provincialized, as a result, in a transnational and postcolonial frame, the former colonial centre. The article concludes with a reflection on Mary Louise Pratt's designation of Modern Languages as ‘knowing languages and […] knowing the world through languages’ (2002), and – in the context of French studies in the twenty-first century – asks: which languages? which world? and what forms of knowing?

Sacrificing youth for a fabricated humanity: Governance, youth, and onto-theology in the cabin in the woods

2017 ◽  
Vol 17 (2) ◽  
pp. 236-263
Author(s):  
Andrea E. Mayo
Keyword(s):  
Young People ◽  
Well Being ◽  
First Century ◽  
The People ◽  
Political Events ◽  
The World ◽  
End Of The World ◽  
Twenty First Century

This paper analyzes Drew Goddard and Joss Whedon's recent film, Cabin in the Woods (2012), using Thomas J. Catlaw's Fabricating the People (2007), to illustrate the precarious position of youth at the beginning of the twenty-first century. The author argues that just as the film requires young people to sacrifice themselves for the good of humanity, recent political events ask young people to sacrifice their well-being for the sake of neo-liberalism. Throughout the film, youth refuse the sacrificial logic of the Director, choosing instead a “logic of subtraction.” While the film seemingly ends with the nihilistic end of the world, when viewed through the lens of Fabricating the People it may also offer a hopeful suggestion for how young people can resist and change oppressive systems of governance.

“What in the World Have You Done To Me, My Lover?” Sex, Servitude, and Politics among the Pre-Conquest Nahuas as seen in the Cantares Mexicanos

2006 ◽  
Vol 62 (03) ◽  
pp. 349-389
Author(s):  
Camilla Townsend
Keyword(s):  
Sixteenth Century ◽  
Fifteenth Century ◽  
First Century ◽  
Spanish Conquest ◽  
The People ◽  
The World ◽  
Twenty First Century ◽  
In The Beginning ◽  
First Time ◽  
Warrior Women

The year 13-Reed [1479]. It was at this time that the people of Ame-cameca and the Chalcas Tlalmanalcas came to sing for the first time in Mexico. At that time they performed the song of the women of Chalco, the Chalca Cihuacuicatl. They came to sing for the lord Axayacatzin. The song and the dance were begun in the patio of the palace while Axayacatl was still inside in the house of his women. But in the beginning the song was poorly performed. A noble of Tlalmanalco was playing the music very clumsily, and making the great drum sound in a lazy offbeat way until finally in desperation he leaned down over it, not knowing what else to do. There, however, close to the place of the drums, was a man called Quecholcohuatzin, noble from Amecameca, a great singer and musician as well. When he saw that all was being lost and that the song and the dance were being ruined, he quickly placed himself next to the drum section. He picked up a drum and through his effort he gave new strength to the dance so that it would not be ruined. Thus Quecholcohuatzin made the people sing and dance. . . . Axayacatl who was still inside the palace, when he heard how marvelously Quecholcohuatzin played the music and made the people dance, was surprised, and his heart filled with excitement. He quickly arose and left the house of his women and joined in the dance. As Axayacatl approached the place of the dance his feet began to follow the music and he was overcome with joy as he heard the song and so he too began to dance and spin round and round. When the dance was over, the lord Axayacatl spoke, saying, “Fools, you have brought this fumbler before me, who played and directed the song. Don’t let him do it again.” The people from Chalco answered him, saying, “It is as you wish, supreme lord.” And because Axayacatl had given this command, all the nobles of Chalco became terrified. They stood there looking at each other, and it is said that truly they were very frightened. . . . But the lord Axayacatl was well pleased [with Quecholcohuatzin] and continued to take delight in the “Song of the Women of Chalco,” the Chalca Cihuacuicatl. So it was that once again he had the Chalcas, all of the nobles, return, and he asked them to give him the song and he also asked all those from Amecameca, because the song was theirs, it belonged to the tlailotlaque, the men who had returned. The song was their property, the “Song of the Warrior Women of Chalco.” Chimalpahin, Seventh Relation Ms. Mexicain 74, Bibliothèque Nationale de Paris Folios 174-176 The indigenous historian Chimalpahin seemed quite certain that events on a certain day in 1479 had unfolded as he described them, though he wrote over a century later and saw it all through the refracting lens of the intervening Spanish conquest. Posterity has been the more inclined to believe him since there exists a song amongst those collected in the sixteenth century under the auspices of the Franciscans entitled “The Song of the Women of Chalco” (Chalca cihuacuicatl) in which the singer addresses Axayacatl as the conqueror of Chalco and as her own lord and master. But what can we in the twenty-first century make of these two sources? We might pursue a number of interpretive avenues. In this article I will ask specifically what we actually know about the fifteenth-century performance event, and what, if anything, we can glean from the song concerning the lives of the Nahua women in that nearly untranslatable category whom we know in English as “concubines.”

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