Historic Massachusetts, a travel map to help you feel at home in the Bay State

designed and drawn by Ernest Dudley Chase.

Electron petrography of fine-grained matrix in the Karoonda C4 carbonaceous chondrite

The study of matrices of rare Type 4 carbonaceous chondrites can reveal important information on parent body rnetamorp~ic processes and provide a comparison with processes on parent bodies of ordinary chc-idrites. Reflectance spectra (Tholen, 1984) from the two largest asteroids in the asteroid belt, Ceres and Pallas, suggest that they may be metamorphosed carbonaceous chondrites. These two asteroids constitute - onethird of the mass in the asteroid belt implying that type 4-6 carbonaceous chondrites are poorly represented in the meteorite collection and may be of considerable importance. The matrix of the C4 chondrite Karoonda has been investigated using a JEOL 2000FX analytical electron microscope (AEM) with an attached Tracor-Northem TN5500 energy dispersive spectrometer (EDS). In previous studies (Scott and Taylor, 1985; Fitzgerald, 1979; Van Schmus, 1969), the petrography of the Karoonda matrix has been described as consisting largely of coarse-grained (50-200 urn in size) olivine and plagioclase (20-100 um in size), associated with micrometer sized magnetite and rare sulphides. AEM observations on matrix show that in addition to these large grains, there is a significant fraction (10 vol%) of interstitial fine grained phases « 5 urn). The mineralogy of these fine-grained phases differs in some respects from that of the coarser-grained matrix identified by optical and SEM techniques (Scott and Taylor, 1985; Fitzgerald, 1979; Van Schmus, 1969). I~ particular crystals of two compositionally distinct pyroxenes « 2 urn in size) have been identified which have not been previously observed in Karoonda by other analytical techniques. Thin film microanalyses (Mackinnon et al., 1986) of these two pyroxenes indicate compositions consistent with augite and low-Ca pyroxene (- Fs27). Fine-grained anhedral olivine « 2 urn size) is the most abundant phase with composition -Fa29' This composition is essentially indistinguishable from that determined for coarser-grained matrix olivines using an electron microprobe (Scott and Taylor, 1985; Fitzgerald, 1979; Van Schmus, 1969). All olivines are associated with subhedral magnetites « 1 urn size) which contain significant Cr (- 2%) and Al (- 1%) as was also noted for larger sized Karoonda magnetites by Delaney et al. (1985). It has recently been suggested (Burgess et al., 1987) on the basis of sulphur release profiles for S-isotope analyses of Karoonda that CaS04 (anhydrite) may be present. However, no sulphate phase has, as yet, been identified in the matrix of Karoonda. Low magnification contrast images suggest that Karoonda may have a significant porosity within the fine-grained matrix fraction. Most crystals are anhedral and do not show evidence for significant compaction. Individual grains often show single point contact with other grains which result in abundant intergranular voids. These voids frequently contain epoxy which was used as part of the specimen preparation procedure due to the friable nature of the bulk sample.

ANZAC Day media representations of women in Perth, 1960 – 2012

The annual Anzac Day observance is a focus for articulating popular notions of Australian national identity. Early Anzac Day observations were characterised by a diversity of observational modes, many distinctly masculine and militarist in character; including sports, competitions and marches. It was from the late 1920s that the now characteristic structure of the day (dawn service - march -follow-on - afternoon celebrations including eating, drinking and playing of the gambling game two-up, illegal on every other day of the year} became the dominant form. 1 Widely believed to have experienced an extended nadir in the 1960s and 1970s, since the 1980s Anzac Day has arguably become the single most important national event in the Australian calendar, involving probably the largest-numbers of Australians, many of them young, in the same temporal observance in a multitude of locations across the country and around the world.2 To date, there is a rich literature around Anzac Day observations and meanings focussing on its cultural I folkioric role'; the production of (masculinised) national identity;pilgrimage;' popular memory I history;' and the contemporary reshaping of the Anzac myth by and for indigenous participants.'

”Herkkä-omatuntoiset” : Alamaisideologia ja aseistakieltäytyminen 1960-luvun Suomessa

Tutkielman aiheena on aseetonta palvelua koskevan lainsäädännön kehitys ja siihen vaikuttaneet voimat Suomessa 1960-luvulla. Tutkimuksen kohteena ovat omantunnon syistä kieltäytyneet aseistakieltäytyjät ja täyskieltäyneet Jehovan todistajat, sekä työlaitosviranomaiset ja lainsäädäntökoneisto. Tutkimuksessa käytetään oikeustieteilijä Martin Schneinin käsitteitä alamaisideologiasta ja laitosvallasta sekä näiden vastakohdasta perusoikeusideologiasta. Tutkimuksen tarkoituksena on osoittaa tutkimusaineiston avulla miten alamaisideologia oli vallitseva asenne suomalaisessa asevelvollisia koskevassa virankäytössä. Aineistona käytän Karvian erityistyölaitoksen sekä Aseettomien työlaitostoimikunnan arkistoja, joita ei ole aiemmin käytetty tutkimuksen lähteinä. Tutkimuskirjallisuuden lisäksi käytän aikalaiskirjoituksia sekä lehdistöä. Esittelen laajasti Jehovan todistajien vallanalaista asemaa, aseistakieltäytymiskeskustelua ja -demonstraatioita Sadankomitean johtamana, lainsäädäntötyötä, asevelvollisten tutkijatoimikunnan toimintaa sekä yllytys- tai Schüller-jutuksi kutsuttua oikeudenkäyntisarjaa. Osoitan tutkimuksessani sen, miten asevelvollisuusviranomaisten vallitsevana asenteena oli juuri perusoikeuksia vähättelevä alamaisideologia. Sama ideologia hallitsi myös oikeudenkäyttöä ja lainsäädäntöä. Osoitan myös, miten tämä ideologia käytännössä pyrki vain mahdollisimman pieniin myönnytyksiin ja muutoksiin, jotta koko järjestelmän perusteita ei olisi tarvinnut muuttaa. Vastapainona toimi yksilön- ja omantunnonvapautta korostanut perusoikeusideologia, jonka edustajia aseistakieltäytyjiä tukevat piirit olivat.

Water use studies and implications for management of subtropical C4 turfgrasses in dryland and irrigated urban open space

A 2000-03 study to improve irrigation efficiency of grassed urban public areas in northern Australia found it would be difficult to grow most species in dry areas without supplementary watering. Sporoboulus virginicus and sand couch, Zoysia macrantha, were relatively drought-tolerant. Managers of sporting fields, parks and gardens could more than halve their current water use by irrigating over a long cycle, irrigating according to seasonal conditions and using grasses with low water use and sound soil management practices that encourage deep rooting. The use of effluent water provides irrigation and fertiliser cost savings and reduced nitrogen and phosphorus discharge to local waterways. Projected savings are $8000/ha/year in water costs for a typical sporting field.

Memoirs 1920-1960

Education as artist in "Odenwaldschule" and Oberammergau; return to Berlin and studies in the "Kunstgewerbeschule"; emigration to Paris in 1933; artist circle including Max Ernst; flight to Switzerland in 1942; busts of Pablo Casals and Emil Ludwig; emigration to New York; bust of Bruno Walter.

Bernard Bernstein Archive, 1941-2008 (bulk bulk 1960-1984).

Bernard Bernstein collection documents professional activities of Bernard Bernstein, a jeweler, metal smith, writer, and teacher. The collection includes artifacts, correspondence, documents, manuscripts, printed materials, photographs, other visual materials, and sketches.The larger part of the collection includes materials dealing with the artistic side of Bernard Bernstein. These materials are found throughout the collection and consist of artifacts produced during his schooling at City College (Series I: Artifacts), various jewelry designs produced by Bernard Bernstein for commercial use (Series III: Designs), certificates and awards (Series V: General), and materials pertaining to a number of shows and exhibits that Bernard Bernstein was a part of (Series IV: Exhibitions and Art Catalogues).Other materials include documents pertaining to Bernard Bernstein education, professional carrier as a teacher ( Series II: City College of the City University of New York, Series V: General), and his articles in professional journals (Series VI: Printed Materials).In some cases materials are accompanied by Bernard Bernstein’s notes explaining the significance and provenance of the documents.

Guggenheimer Family Collection 1960

Article on charity work by Elinor Guggenheimer; article on Randolph Guggenheimer.

Eugen Fuchs Collection 1903-1960

Articles by Fuchs; letters to his son; obituaries.

Yksilöllisyys ja yhteisöllisyys K. E. Nipkowin uskonnonpedagogisen teorian kehityksessä 1960-1990

Individuality and the Community in the Development of K. E. Nipkow's Theory of Religious Education from 1960 to 1990 The purpose of this study was to describe and analyze the development occurred between 1960 and 1990 of the theory of religious education as proposed by K. E. Nipkow, the German Religious Education specialist, from the point of view of individuality and the community. Nipkow's methodological approach of dialectic convergence theory resulted in a dialogue between theological and educational factors, which supported the thirty-year development of Nipkow's models, theoretical foundations, and theory of religious education. Nipkow's doctoral dissertation, published in 1960, deals with individuality in the thinking of Pestalozzi, Humboldt and Schleiermacher. Nipkow regarded individuality as one of the basic concepts of education, which were to be interpreted anew as social and historical situations changed. In the late 1960s Nipkow developed the so-called experiential hermeneutically oriented context model for the needs of religious education. In this model, individuality is expressed in the attention paid to pupils' life situations and the educational reality. The multi-dimensional theoretical framework of religious education in 1975 emphasized supporting identity as a fundamental task of religious education. The concept of individuality was thus given a new form, in accordance with contemporary theories of developmental psychology. Other fundamental tasks, such as the socio-ethical task, the task of critical religious thinking, and that of ecumenical learning, meant a more specific emphasis on the community. It was an outline of a liberating education, which faced the individualistic-existential and social-ecclesiastical challenges of the time with a critical attitude. The further development of the theoretical outline in 1982 continued to uphold the perspectives of both individuality and the community, as Nipkow combined a historical-social dimension with theories of developmental psychology, especially that of life-span research. According to him, the development of the individual and communal life-reality belonged together. The fundamental task of religious education came to be learning to live and believe together. Nipkow transferred the idea of dialogue into inter-generational learning and developed elementarization as a methodology of Religious Education, which takes into account the point of departure of each age group. His theory of educational responsibility in the church (1990) contained the tasks of walking alongside the individual and the renewal of church communities as prerequisites of communicating the Christian faith in an era characterized by multifaceted Christianity. The "geisteswissenschaftliche" school and its concepts (Ger. Individualität; Bildung) were found to be the explanatory factor of the concepts of individuality and the community in the development of Nipkow's theory of religious education. The concept of education employed by Nipkow (Ger. Bildung) implies, on one hand, the individuality, autonomy, freedom and personal responsibility of people of different ages, and on the other hand, the dialogical nature of education in the community facilitated by this concept. Theologically, Nipkow associates himself in his views on individuality and the community with Schleiermacher's understanding of faith, of which openness towards the world was characteristic. The significance of individuality and the community in Nipkow's thinking was, furthermore, deepened by his participation, as a member of working parties, in the educational discussions of the World Council of Churches.