Mary Robinson's declaration of climate justice: Climate change, human rights and fossil fuel divestment

In her biography, Everybody Matters: My Life Giving Voice, Mary Robinson explained how she became interested in the topic of human rights and climate change, after hearing testimony from African farmers, with Archbishop Desmond Tutu.

The Book of Job 1969

Manuscript: "The Book of Job". Short analysis of or an introduction to a publication on the Book of Job, concerned with the meaning of the ordeals of Job.

Refining low-volume, high-concentration herbicide applications to control Chromolaena odorata (L.) King & Robinson (Siam weed) in remote areas

Chromolaena odorata (L.) King and Robinson (Siam weed) is a highly invasive plant and a high priority for control in north Queensland. It can be effectively treated using high-volume, groundbased herbicide spray equipment, but operational information shows that this control method becomes increasingly difficult in areas where vehicle access is prevented by rougher terrain. Low-volume, high-concentration herbicide applications have proven capable of causing high mortality in these remote situations. Two trials were undertaken between May 2010 and May 2012 to refine effective rates of aminopyralid/fluroxypyr, fluroxypyr and metsulfuron-methyl, only using low-volume, high-concentration applications on Siam weed. Fluroxypyr on its own was as effective as aminopyralid/fluroxypyr as both herbicides caused 95-100% mortality at overlapping rates containing 5 to 18.85 g a.i. L-1 of fluroxypyr. Metsulfuron-methyl caused 100% mortality when applied at 3 and 6 g a.i. L-1. Effective control was achieved with approximately 16 to 22 mL of the solutions per plant, so a 5 L mixture in a backpack could treat 170 to 310 adult plants. There are several options for treating Siam weed on the ground and the choice of methods reflects the area, plant density and accessibility of the infestation. Control information from Siam weed field crews shows that low volume, high concentration herbicide applications applied using a splatter gun are a more efficient method for controlling larger, denser remote infestations than physical removal. By identifying effective herbicides that are applied through low-volume equipment, these trials provide an additional and more efficient tool for controlling Siam weed in remote areas.

Robison family papers, 1904-1995.

Robison family papers reflect various activities of Adolf C. and Ann Green Robison in civic organizations, Jewish communal life, Jewish national and international affairs, and individually in the arts. Contains information on the origins of the United Nations and on aid to Israel before, during, and after the War of Independence. The materials include correspondence, memoranda, minutes, reports, financial documents, newspaper clippings, photographs, diaries, scrapbooks, musical scores, and play scripts.

Herbert B. Ehrmann papers, 1913-1970.

Contains correspondence, addresses and speeches, newspaper clippings, and published material relating primarily to Ehrmann's activity in the national and Boston chapter of the American Jewish Committee (1935-1970). Of special interest is material on the relation of the Committee to the American Jewish Conference (1943-1948), the relationship of American Jewry to the State of Israel, and the attitude of the Committee to the establishment of Israel. Also contains genealogical material, in German and in English, between Ehrmann and his relatives in Poland immediately prior World War II, and in Italy immediately after the war. Also contains letters and reports sent by Mrs. Sara Rosenfeld Ehrmann (b. 1895) by the American Jewish Joint Distribution Committee (JDC) and the United Jewish Appeal, dealing primarily with fund-raising matters.

Kirkon vai valtion kirjat? : Uskontokuntasidonnaisuuden ongelma Suomen väestökirjanpidossa 1839-1904

The Population Register – run by the Church or the state? The problem posed by the obligation to belong to a religious community in the registration of births and deaths in Finland between 1839 and 1904 The Lutheran Church of Finland is the nation’s largest church; approximately 82 per cent of Finns were members in 2007. The Church ran an official register of its members until 1999, when the state then undertook this task. The registration of births and deaths by the Church has a long history dating back to the 17th century, when Bishop Johannes Gezelius Sr. decreed that all parish members would have to be recorded in parish registers. These registers were used to control how well parish members knew the Christian doctrine and, gradually, also if they were literate. Additionally, the Church attempted to ensure by means of the parish registers that parish members went to Holy Communion annually. Since everyone was a member of the Lutheran Church, the state also took advantage of the parish registers and used them for the purposes of tax collection and conscription. The main research theme of “The Population Register – run by the Church or the state?” goes back to these times. The actual research period covers the years of 1839–1904. At that time Finland was under Russian rule, although autonomous. In the late 19th century the press and different associations in Finland began to engage in public debate, and the country started moving from a submissive society to a civic one. The identity of the Lutheran Church also became more prominent when the Church Act and the General Synod were realised in 1869. A few years earlier, municipal and parish administrations had been separated, but the general registration of births and deaths was left to the Church to see to. In compliance with the constitution of the country, all the inhabitants in principle still had to be Lutheran. In practice, the situation was different. The religious and ideological realms diversified, and the Lutheran concept of religion was no longer acceptable to everyone. The conflict was reflected in the registration of births and deaths, which was linked to the Lutheran Church and its parish registers. Nobody was allowed to leave the Church, there was no civil register, and the Lutheran Church did not consent to record unbaptized children in the parish registers. Therefore such children were left without civil rights. Thus the obligation to belong to a religious community had become a problem in the registration of births and deaths. The Lutheran clergy also appealed to the 1723 privileges, according to which they had been exempted from the drawing up of additional population registers. In 1889 Finland passed the Dissenters Act. By virtue of this act the Baptists and the Methodists left the state Church, but this was not the case with the members of the free churches. The freethinkers had to retain their church membership, as the law did not apply to them. This meant that the unbaptized children of the members of the free churches or those of freethinkers were still not entered in any registers. The children were not able to go to school, work for the state or legally marry. Neither were they able to inherit property, as they did not legally exist. The system of parish registers was created when everyone was required to be a member of the Lutheran Church, but it did not work when liberal attitudes eventually penetrated the sphere of religion, too. The government´s measures to solve the problem were slow and cautious, partly because Finland was part of Russia, partly because there were only about 100 unbaptized children. As the problem group was small and the state´s resources were limited, no general civil register was established. The state accepted the fact that in spite of the problems, the Evangelical Lutheran Church and the congregations of dissenters were the only official establishments to run populations registers in the country, and for social purposes, too. In 1900 the Diet of Finland finally approved a limited civil register, which unbaptized children and unregistered foreigners would be recorded in. Due to political reasons the civil register did not come into existence until 1917, after the actual research period.

Ammatti, ihminen ja maailmankuva murroksessa : Tutkimus yliopistokirjastoista ja kirjastonhoitajista tietoyhteiskuntakaudella 1970-2005

PROFESSION, PERSON AND WORLDVIEW AT A TURNING POINT A Study of University Libraries and Library Staff in the Information Age 1970 - 2005 The incongruity between commonly held ideas of libraries and librarians and the changes that have occurred in libraries since 2000 provided the impulse for this work. The object is to find out if the changes of the last few decades have penetrated to a deeper level, that is, if they have caused changes in the values and world views of library staff and management. The study focuses on Finnish university libraries and the people who work in them. The theoretical framework is provided by the concepts of world view (values, the concept of time, man and self, the experience of the supernatural and the holy, community and leadership). The viewpoint, framework and methods of the study place it in the area of Comparative Religion by applying the world view framework. The time frame is the information age, which has deeply affected Finnish society and scholarly communication from 1970 to 2005. The source material of the study comprises 30 life stories; somewhat more than half of the stories come from the University of Helsinki, and the rest from the other eight universities. Written sources include library journals, planning documents and historical accounts of libraries. The experiences and research diaries of the research worker are also used as source material. The world view questions are discussed on different levels: 1) recognition of the differences and similarities in the values of the library sphere and the university sphere, 2) examination of the world view elements, community and leadership based on the life stories, and 3) the three phases of the effects of information technology on the university libraries and those who work in them. In comparing the values of the library sphere and the university sphere, the appreciation of creative work and culture as well as the founding principles of science and research are jointly held values. The main difference between the values in the university and library spheres concerns competition and service. Competition is part of the university as an institution of research work. The core value of the library sphere is service, which creates the essential ethos of library work. The ethical principles of the library sphere also include the values of democracy and equality as well as the value of intellectual freedom. There is also a difference between an essential value in the university sphere, the value of autonomy and academic freedom on the one hand, and the global value of the library sphere - organizing operations in a practical and efficient way on the other hand. Implementing this value can also create tension between the research community and the library. Based on the life stories, similarities can be found in the values of the library staff members. The value of service seems to be of primary importance for all who are committed to library work and who find it interesting and rewarding. The service role of the library staff can be extended from information services provider to include the roles of teacher, listener and even therapist, all needed in a competitive research community. The values of democracy and equality also emerge fairly strongly. The information age development has progressed in three phases in the libraries from the 1960s onward. In the third phase beginning in the mid 1990s, the increased usage of electronic resources has set fundamental changes in motion. The changes have affected basic values and the concept of time as well as the hierarchies and valuations within the library community. In addition to and as a replacement for the library possessing a local identity and operational model, a networked, global library is emerging. The changes have brought tension both to the library communities and to the relationship between the university community and the library. Future orientation can be said to be the key concept for change; it affects where the ideals and models for operations are taken from. Future orientation manifests itself as changes in metaphors, changes in the model of a good librarian and as communal valuations. Tension between the libraries and research communities can arise if the research community pictures the library primarily as a traditional library building with a local identity, whereas the 21st century library staff and directors are affected by future orientation and membership in a networked library sphere, working proactively to develop their libraries.

"Me emme ole kirkkoa politisoimassa" : Keskustapuolue ja Suomen evankelis-luterilaisen kirkon kirkolliskokous vuosina 1970-1977

Tutkielma käsittelee historiantutkimuksen keinoin Keskustapuolueen ja Suomen evankelis-luterilaisen kirkon kirkolliskokouksen suhdetta ja suhteen kehittymistä vuosina 1970 1977. Aihepiiriä lähestytään sekä henkilö- että organisaatiotasolla. Päälähteinä ovat kirkolliskokouksen pöytäkirjat sekä Keskustapuolueen eri puolue-elinten, ennen kaikkea kirkkopoliittisen toimikunnan, arkistokokoelmat. Keskustapuolue aktivoitui muiden puolueiden tavoin kirkkopolitiikassaan 1960- ja 1970-luvun vaihteessa. Vanhojen herätysliikkeiden edustajista muodostetulla puolueen kirkkopoliittisella toimikunnalla oli tässä aktivoitumisessa keskeinen sija. Vuosikymmenen alussa kirkon politisoituminen nähtiin toimikunnassa pääasiassa myönteisenä kehityksenä. Pyrkiessään säilyttämään herätysliikkeiden luottamuksen toimikunta joutui kuitenkin vuodesta 1974 lähtien muuttamaan kantaansa ja korostamaan, ettei Keskustapuolue ollut politisoimassa kirkkoa. Puolueen kirkkopoliitikkojen mukaan keskusta pyrki itse asiassa kirkkopolitiikallaan vapauttamaan kirkon muiden puolueiden politikoinnilta. Totta olikin, että kirkkopoliittinen toimikunta pysyi melko pitkälle vaiti opillisista kysymyksistä. Sen sijaan kirkon hallinnon demokratisointia ja köyhien seurakuntien aseman parantamista ajettiin voimakkaasti. Vaikka keskustasuuntautuneet kirkolliskokousedustajat eivät muodostaneetkaan toiminnassaan mitään yhtenäistä ryhmää, he kunnostautuivat hyvin näiden kysymysten esillä pitämisessä, aivan samoin kuin raittiuden ajamisessa. Kirkossa kuunneltiin 1970-luvun alussa puolueiden vaatimuksia ja uudistettiin hallintoa. Vuosikymmenen edetessä Keskustapuolueen vaikuttamispyrkimykset kirkolliskokouksen asiakysymyksiin kuitenkin vähenivät. Samaan aikaan kirkolliskokous puolestaan aktivoitui yhteiskunnallisille päättäjille, ja siten myös Keskustapuolueelle, suuntaamissaan kannanotoissa. Keskustapuolueessa kuunneltiinkin tarkasti kirkon ääntä. Haluttiin asettua samalle kannalle kirkon kanssa ja puolustaa kirkkoa. Siten pyrittiin vastaamaan SKL:n nousuun ja toisaalta tarjoamaan vaihtoehto SDP:n kirkkopolitiikalle, joka tähtäsi kirkon ja valtion erottamiseen. Vaikka keskustan vaikuttamispyrkimykset kirkolliskokouksen asiakysymyksiin vaimenivat tutkimuskauden kuluessa, puolue panosti jatkuvasti enemmän kirkolliskokousedustajien vaaleihin ja kirkolliskokouksessa suoritettaviin henkilövalintoihin. Vuonna 1977 keskustassa viritettiin puolueorganisaatiota jo hyvin tehokkaasti seuraavan vuoden kirkolliskokousvaaleihin. SDP:n haastaminen kirkollisissa henkilövalinnoissa alkoi toden teolla vuonna 1973 eli samaan aikaan, kun keskustan ja SDP:n nimityskilpa käynnistyi muuallakin yhteiskunnassa. SDP:n uhalla perusteltiin keskustassa myös omaa kirkkopoliittista aktiivisuutta. Keskusta pyrki haastamaan SDP:n kirkossa paljolti samoin keinoin ja samalla retoriikalla kuin ammattiyhdistysliikkeessä. Keskustapuolue säilytti edustuksensa kirkolliskokouksessa muita puolueita paremmin tutkimuskauden kuluessa. Keskustasuuntautuneet kirkolliskokousedustajat olivat lähes poikkeuksetta maallikoita ja tulivat lähinnä puolueen vahvoilta kannatusalueilta, kuten Lapuan ja Oulun hiippakunnasta. Edustajien joukossa vanhojen herätysliikkeiden osuus oli huomattava, ja keskustassa pyrittiinkin saamaan omiksi ehdokkaiksi nimenomaan herätysliike-, ei niinkään puoluevaikuttajia. Avainsanat: Kirkolliskokoukset, puolueet, Keskustapuolue, kirkkopolitiikka, politisoituminen, kirkolliset vaalit, herätysliikkeet

NORDEK : A Plan for Increased Nordic Economic Co-operation and Integration 1968-1970

For the first time the attempt of Denmark, Finland, Norway and Sweden to increase Nordic economic co-operation and integration (NORDEK 1968-1970) is analysed by using records from the four governments archives and interviews with central actors participating. A dominating argument has until now been that dynamics in Nordic economic integration is different from dynamics in European integration. This archive based study disproves the myth however of ideological Nordism and of short term political developments outside Norden as most important for the NORDEK initiative. The NORDEK initiative was actually more a consequence of a long term socioeconomic and socio-political path dependant process. The study also disproves the myth that the NORDEK plan was a political and ideological symbol without socioeconomic substance. The purpose with NORDEK was to create a better basis for generating economic growth and social welfare. The proposed NORDEK institutions were therefore developed to promote economic progress. The study finally shows that the NORDEK failure in 1970 was not a result of lacking economic rationale or incompatible economic interests. The failure was a result of a power struggle in Finnish domestic policy and lacking political will in the other Nordic countries to continue without Finland.

Vallankumous kotona! : Arkielämän visuaalinen murros 1960-luvun lopussa ja 1970-luvun alussa

Revolution at home! Visual Changes in Everyday Life in Finland in the Late 1960s and Early 1970s The purpose of my research was to investigate the visual changes in private homes in Finland during the 1960s and 1970s. The 1960s is often described as a turning point in Finnish life, a time when the society's previous agricultural orientation began to give way first to an industrial orientation and then, by the end of the 1970s, to a service orientation. My title refers to three elements in the transition period: the question of daily life; the timeframe; and the visual changes observable in private homes, which in retrospect signalled a kind of revolution in the social orientation. Those changes appeared not only in colours and designs but also in the forms and materials of household objects. My premise is that analysing interiors from a historical perspective can reveal valuable information about Finnish society and social attitudes, information that might easily escape attention otherwise. I have used the time-honoured method of collecting narratives. As far back as Aristotle, formulating narratives has been a means of gaining knowledge. By collecting and classifying narratives about the 1960s and 1970s, it is possible to gain new insight into these important decades. The archetypal 1960s narrative, involving student demonstrations and young people's efforts to improve society, is well known. Less well known is the narrative that relates the changes going on in daily life. Substantially the study focuses mainly on fabrics, porcelain ware and the use of plastics. Marimekko's style is especially important when following innovations in the 1950s, 1960s and 1970s. Porcelain production at the Arabia factory was another element that had a great influence on the look of Finnish homes and kitchens; and a further widespread phenomenon of the late 1960s and early 1970s was the use of plastics in many different forms. Further evidence was sought in Anttila department store mail catalogues, which displayed products that were marketed on a large scale, as well as in magazines such as Avotakka. The terminal point of the visual evolution is the real homes, as seen in the questionnaire "Homemade". I have used the 800 pages of the oral history text that respondents of the Finnish Literature Society have written about their first home in the 1960s. I also used archival material on actual homes in Helsinki from the archives of the Helsinki City Museum. The basic story is the elite narrative, which was produced by students in the 1960s. My main narrative from the same time is visual change in everyday life in the late 1960s and early 1970s. I have classified the main narrative of visual change into four subcategories: the narrative of national ideas, the narrative of a better standard of living, the narrative of objects in the culture of everyday life and the narrative of changing colour and form.