3 10 35 https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/22431bb5e1f1c5f59eeacf7184ecd8d7.JPG a3de59d5f7e203dd224bd27f3193cde3 https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/1df7a11dd2e3d1066fa57ebada110461.JPG 0399db492d82bb84fc8cf98375fe0af8 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Adorno's Aesthetic Theory Seminar #2 Subject The topic of the resource Adorno's Aesthetic Theory; Dialectic Description An account of the resource Lecture notes from Adorno's Aesthetic Theory seminar #2 on the topics of Hegelian dialectics and negative dialectics Creator An entity primarily responsible for making the resource Brianni Lee Date A point or period of time associated with an event in the lifecycle of the resource 2/6/2019 Format The file format, physical medium, or dimensions of the resource Hand-written note Language A language of the resource English https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/df5b41becdfcfb20d38bdb7e8ed05235.JPG 7882b9895798ce9a6ed8d2cfad17e228 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Lecture by Michael Rosen Subject The topic of the resource Adorno's Aesthetic Theory Description An account of the resource A moment captured in Michael Rosen's lecture as a part of Adorno's Aesthetic Theory lecture series as a part of Adorno's Aesthetic Theory seminar. Creator An entity primarily responsible for making the resource Michael Rosen Date A point or period of time associated with an event in the lifecycle of the resource 2/20/2019 Format The file format, physical medium, or dimensions of the resource Power Point Presentation Language A language of the resource English https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/03c685f5acea2ffca929a85a3a43287a.jpg 9a29082aff97ac359b6b1e2e4bd36b00 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Photo (digital) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Photo of Horace Mitchell Miner Subject The topic of the resource Author (Horace Mitchell Miner) Description An account of the resource Photo of the Author Source A related resource from which the described resource is derived https://www.geni.com/people/Horace-Miner/6000000053745922833 Format The file format, physical medium, or dimensions of the resource Digital Photo https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/11cb88186c97b1a05ffbb887ada8a50b.JPG 0e40f6f5b6c0d76a62240524c6681921 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. 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Title A name given to the resource Poster of Adorno Lecture Subject The topic of the resource Advertising poster of lecture Description An account of the resource Advertising poster for Adorno Lecture Series given by Harvard Professor Peter Gordon in Frankfurt Creator An entity primarily responsible for making the resource Peter Gordon Date A point or period of time associated with an event in the lifecycle of the resource 4/24/2019 Format The file format, physical medium, or dimensions of the resource Print Language A language of the resource German, English https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/cf40ff01e7c5c2e3d1ba4e3342422191.gif 501792aa2f18db3a4f23a89f048aa91a https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/f539c02a2f0d26b4ba69ffc47de0151a.gif ce832d24e432eb48f1950f5961964d07 https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/acfe6972b5d12b43ec7f2083bfda5b37.gif 776c54c56c4e8d46044a1fd3bfbdf0b8 https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/e103a415a171d7d41274ea93a620a6b5.gif 15a700ff03bbc2fdb48c78a30af86dd9 https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/43857936215c1a237878fea6fc36f23b.gif 9a30eedc1c8c16ed3a1bdf1b736c9852 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document Most cultures exhibit a particular configuration or style. A single value or pattern of perceiving the world often leaves its stamp on several institutions in the society. Examples are "machismo" in Spanish-influenced cultures, "face" in Japanese culture, and "pollution by females" in some highland New Guinea cultures. Here Horace Miner demonstrates that "attitudes about the body" have a pervasive influence on many institutions in Nacirema society. 1151 words, not including notes [503 begins ->] The anthropologist has become so familiar with the diversity of ways in which different people behave in similar situations that he is not apt to be surprised by even the most exotic customs. In fact, if all of the logically possible combinations of behavior have not been found somewhere in the world, he is apt to suspect that they must be present in some yet undescribed tribe. The point has, in fact, been expressed with respect to clan organization by Murdock (1949: 71).[2] In this light, the magical beliefs and practices of the Nacirema present such unusual aspects that it seems desirable to describe them as an example of the extremes to which human behavior can go. ¶ 1 Professor Linton [3] first brought the ritual of the Nacirema to the attention of anthropologists twenty years ago (1936: 326), but the culture of this people is still very poorly understood. They are a North American group living in the territory between the Canadian Cree, the Yaqui and Tarahumare of Mexico, and the Carib and Arawak of the Antilles. Little is known of their origin, although tradition states that they came from the east.... [4] ¶ 2 Nacirema culture is characterized by a highly developed market economy which has evolved in a rich natural habitat. While much of the people's time is devoted to economic pursuits, a large part of the fruits of these labors and a considerable portion of the day are spent in ritual activity. The focus of this activity is the human body, the appearance and health of which loom as a dominant concern in the ethos of the people. While such a concern is certainly not unusual, its ceremonial aspects and associated philosophy are unique. ¶ 3 The fundamental belief underlying the whole system appears to be that the human body is ugly and that its natural tendency is to debility and disease. Incarcerated in such a body, man's only hope is to avert these characteristics through the use of ritual and ceremony. Every household has one or more shrines devoted to this purpose. The more powerful individuals in the society have several shrines in their houses and, in fact, the opulence of a house is often referred to in terms of the number of such ritual centers it possesses. Most houses are of wattle and daub construction, but the shrine rooms of the more wealthy are walled with stone. Poorer families imitate the rich by applying pottery plaques to their shrine walls. ¶ 4 While each family has at least one such shrine, the rituals associated with it are not family ceremonies but are private and secret. The rites are normally only discussed with children, and then only during the period when they are being initiated into these mysteries. I was able, however, to establish sufficient [504 begins ->] rapport with the natives to examine these shrines and to have the rituals described to me. ¶ 5 The focal point of the shrine is a box or chest which is built into the wall. In this chest are kept the many charms and magical potions without which no native believes he could live. These preparations are secured from a variety of specialized practitioners. The most powerful of these are the medicine men, whose assistance must be rewarded with substantial gifts. However, the medicine men do not provide the curative potions for their clients, but decide what the ingredients should be and then write them down in an ancient and secret language. This writing is understood only by the medicine men and by the herbalists who, for another gift, provide the required charm. ¶ 6 The charm is not disposed of after it has served its purpose, but is placed in the charmbox of the household shrine. As these magical materials are specific for certain ills, and the real or imagined maladies of the people are many, the charm-box is usually full to overflowing. The magical packets are so numerous that people forget what their purposes were and fear to use them again. While the natives are very vague on this point, we can only assume that the idea in retaining all the old magical materials is that their presence in the charm-box, before which the body rituals are conducted, will in some way protect the worshiper. ¶ 7 Beneath the charm-box is a small font. Each day every member of the family, in succession, enters the shrine room, bows his head before the charm-box, mingles different sorts of holy water in the font, and proceeds with a brief rite of ablution.[5] The holy waters are secured from the Water Temple of the community, where the priests conduct elaborate ceremonies to make the liquid ritually pure. ¶ 8 In the hierarchy of magical practitioners, and below the medicine men in prestige, are specialists whose designation is best translated as "holy-mouth-men." The Nacirema have an almost pathological horror of and fascination with the mouth, the condition of which is believed to have a supernatural influence on all social relationships. Were it not for the rituals of the mouth, they believe that their teeth would fall out, their gums bleed, their jaws shrink, their friends desert them, and their lovers reject them. They also believe that a strong relationship exists between oral and moral characteristics. For example, there is a ritual ablution of the mouth for children which is supposed to improve their moral fiber. ¶ 9 The daily body ritual performed by everyone includes a mouth-rite. Despite the fact that these people are so punctilious [6] about care of the mouth, this rite involves a practice which strikes the uninitiated stranger as revolting. It was reported to me that the ritual consists of inserting a small bundle of hog hairs into the mouth, along with certain magical powders, and then moving the bundle in a highly formalized series of gestures.[7] ¶ 10 In addition to the private mouth-rite, the people seek out a holy-mouth-man once or twice a year. These practitioners have an impressive set of paraphernalia, consisting of a variety of augers, awls, probes, and prods. The use of [505 begins ->] these objects in the exorcism of the evils of the mouth involves almost unbelievable ritual torture of the client. The holy-mouth-man opens the client's mouth and, using the above mentioned tools, enlarges any holes which decay may have created in the teeth. Magical materials are put into these holes. If there are no naturally occurring holes in the teeth, large sections of one or more teeth are gouged out so that the supernatural substance can be applied. In the client's view, the purpose of these ministrations [8] is to arrest decay and to draw friends. The extremely sacred and traditional character of the rite is evident in the fact that the natives return to the holy-mouth-men year after year, despite the fact that their teeth continue to decay. ¶ 11 It is to be hoped that, when a thorough study of the Nacirema is made, there will be careful inquiry into the personality structure of these people. One has but to watch the gleam in the eye of a holy-mouth-man, as he jabs an awl into an exposed nerve, to suspect that a certain amount of sadism is involved. If this can be established, a very interesting pattern emerges, for most of the population shows definite masochistic tendencies. It was to these that Professor Linton referred in discussing a distinctive part of the daily body ritual which is performed only by men. This part of the rite includes scraping and lacerating the surface of the face with a sharp instrument. Special women's rites are performed only four times during each lunar month, but what they lack in frequency is made up in barbarity. As part of this ceremony, women bake their heads in small ovens for about an hour. The theoretically interesting point is that what seems to be a preponderantly masochistic people have developed sadistic specialists. ¶ 12 The medicine men have an imposing temple, or latipso, in every community of any size. The more elaborate ceremonies required to treat very sick patients can only be performed at this temple. These ceremonies involve not only the thaumaturge [9] but a permanent group of vestal maidens who move sedately about the temple chambers in distinctive costume and headdress. ¶ 13 The latipso ceremonies are so harsh that it is phenomenal that a fair proportion of the really sick natives who enter the temple ever recover. Small children whose indoctrination is still incomplete have been known to resist attempts to take them to the temple because "that is where you go to die." Despite this fact, sick adults are not only willing but eager to undergo the protracted ritual purification, if they can afford to do so. No matter how ill the supplicant or how grave the emergency, the guardians of many temples will not admit a client if he cannot give a rich gift to the custodian. Even after one has gained and survived the ceremonies, the guardians will not permit the neophyte to leave until he makes still another gift. ¶ 14 The supplicant entering the temple is first stripped of all his or her clothes. In everyday life the Nacirema avoids exposure of his body and its natural functions. Bathing and excretory acts are performed only in the secrecy of the household shrine, where they are ritualized as part of the body-rites. Psychological shock results from the fact that body secrecy is suddenly lost upon entry into the latipso. A man, whose own wife has never seen him in an excre- [506 begins ->] tory act, suddenly finds himself naked and assisted by a vestal maiden while he performs his natural functions into a sacred vessel. This sort of ceremonial treatment is necessitated by the fact that the excreta are used by a diviner to ascertain the course and nature of the client's sickness. Female clients, on the other hand, find their naked bodies are subjected to the scrutiny, manipulation and prodding of the medicine men. ¶ 15 Few supplicants in the temple are well enough to do anything but lie on their hard beds. The daily ceremonies, like the rites of the holy-mouth-men, involve discomfort and torture. With ritual precision, the vestals awaken their miserable charges each dawn and roll them about on their beds of pain while performing ablutions, in the formal movements of which the maidens are highly trained. At other times they insert magic wands in the supplicant's mouth or force him to eat substances which are supposed to be healing. From time to time the medicine men come to their clients and jab magically treated needles into their flesh. The fact that these temple ceremonies may not cure, and may even kill the neophyte, in no way decreases the people's faith in the medicine men. ¶ 16 There remains one other kind of practitioner, known as a "listener." This witch-doctor has the power to exorcise the devils that lodge in the heads of people who have been bewitched. The Nacirema believe that parents bewitch their own children. Mothers are particularly suspected of putting a curse on children while teaching them the secret body rituals. The counter-magic of the witch-doctor is unusual in its lack of ritual. The patient simply tells the "listener" all his troubles and fears, beginning with the earliest difficulties he can remember. The memory displayed by the Nacirema in these exorcism sessions is truly remarkable. It is not uncommon for the patient to bemoan the rejection he felt upon being weaned as a babe, and a few individuals even see their troubles going back to the traumatic effects of their own birth. ¶ 17 In conclusion, mention must be made of certain practices which have their base in native esthetics but which depend upon the pervasive aversion to the natural body and its functions. There are ritual fasts to make fat people thin and ceremonial feasts to make thin people fat. Still other rites are used to make women's breasts larger if they are small, and smaller if they are large. General dissatisfaction with breast shape is symbolized in the fact that the ideal form is virtually outside the range of human variation. A few women afflicted with almost inhuman hypermammary development are so idolized that they make a handsome living by simply going from village to village and permitting the natives to stare at them for a fee. ¶ 18 Reference has already been made to the fact that excretory functions are ritualized, routinized, and relegated to secrecy. Natural reproductive functions are similarly distorted. Intercourse is taboo as a topic and scheduled as an act. Efforts are made to avoid pregnancy by the use of magical materials or by limiting intercourse to certain phases of the moon. Conception is actually very infrequent. When pregnant, women dress so as to hide their condition. Parturi- [507 begins ->] tion takes place in secret, without friends or relatives to assist, and the majority of women do not nurse their infants. ¶ 19 Our review of the ritual life of the Nacirema has certainly shown them to be a magic-ridden people. It is hard to understand how they have managed to exist so long under the burdens which they have imposed upon themselves. But even such exotic customs as these take on real meaning when they are viewed with the insight provided by Malinowski [10] when he wrote (1948: 70): ¶ 20 Looking from far and above, from our high places of safety in the developed civilization, it is easy to see all the crudity and irrelevance of magic. But without its power and guidance early man could not have mastered his practical difficulties as he has done, nor could man have advanced to the higher stages of civilization.[11] ¶ 21 REFERENCES CITED Linton, Ralph 1936 The Study of Man. New York, D. Appleton-Century Co. Malinowsli, Bronislaw 1948 Magic, Science, and Religion. Glencoe, The Free Press. Murdock, George P. 1949 Social Structure. New York, The Macmillan Co. 1 From "Body Ritual among the Nacirema," American Anthropologist 58 (1956): 503-507. [Sourcetext as PDF: <http://tinyurl.com/792mf5g>.] Footnotes were added by Dowell. [BACK] 2 George Peter Murdock (1897-1985), famous ethnographer. [BACK] 3 Ralph Linton (1893-1953), best known for studies of enculturation (maintaining that all culture is learned rather than inherited; the process by which a society's culture is transmitted from one generation to the next), claiming culture is humanity's "social heredity." [BACK] 4 Missing text as follows: According to Nacirema mythology, their nation was originated by a culture hero, Notgnihsaw, who is otherwise known for two great feats of strength - the throwing of a piece of wampum across the river Pa-To-Mac and the chopping down of a cherry tree in which the Spirit of Truth resided. [BACK] 5 A washing or cleansing of the body or a part of the body. From the Latin abluere, to wash away. [BACK] 6 Marked by precise observance of the finer points of etiquette and formal conduct. [BACK] 7 It is worthy of note that since Prof. Miner's original research was conducted, the Nacirema have almost universally abandoned the natural bristles of their private mouth-rite in favor of oil-based polymerized synthetics. Additionally, the powders associated with this ritual have generally been semi-liquefied. Other updates to the Nacirema culture shall be eschewed in this document for the sake of parsimony. [BACK] 8 Tending to religious or other important functions. [BACK] 9 A miracle-worker. [BACK] 10 Bronislaw Malinowski (1884-1942), famous cultural anthropologist best known for his argument that people everywhere share common biological and psychological needs and that the function of all cultural institutions is to fulfill such needs; the nature of the institution is determined by its function. [BACK] 11 Did you get it? In any case, try analyzing Malinowski's statement in the context of what has come to be known as [Aurthur C.] "Clarke's Third Law": "Any sufficiently advanced technology is indistinguishable from magic." [BACK] Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "Body Ritual among the Nacirema" Description An account of the resource For the best reading experience, it is advised that the reader simply dive right in with only this bit of context–"Body Ritual Among the Nacirema" was originally published as an article within an anthropology journal. Keep that fact in mind as you read, and take everything at face value the first time around. Hopefully this will give you the reading experience that the author intended, and you will only fully realize its satirical nature towards the end of the piece. Only upon second and further readings does Miner's careful criticism of anthropological articles fully shine through, forcing the reader to examine how they view journals about the "other" by reflecting on the self. Source A related resource from which the described resource is derived https://msu.edu/~jdowell/miner.html Subject The topic of the resource Anthropology Format The file format, physical medium, or dimensions of the resource Article Language A language of the resource English https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/ee56da66caa429b3d3e39863b5f8cbbe.JPG 1ee69c25cf316cfb0a2b9d80e3dedf73 https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/c166b883371a0f629bc3e0df7464c2e1.JPG 23e41c540181f3a7d688ede4921eb8bb https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/484e14561904ebc4cd0cbf4daa73ed16.JPG 10cb8ef20bbab3cebd919a3c19663eee https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/d126c0f97107b834fb62b16ee4cb4e6f.JPG b8c491f0d1cebeac8d19dcedc1e5582e https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/1e73bfaf3a27afed530d234026fe0c71.JPG e7ac00cbefd50b4e41c07ddd42629f2b Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Paper Girls Description An account of the resource This is the first issue of Paper Girls, a serialized graphic novel written by Brian K. Vaughan, illustrated by Cliff Chiang, and colored by Matt Wilson. The series (which ran for 30 Issues from 2015 to 2019) follows a group of teen newspaper delivery girls from 1988 as they navigate an intergenerational war. As of 2019, the series was diffused in many ways. First, over 4 years Image Comics released each issue as a 130 (approx.) paperback with glossy pages for $9.99. Since the series’ completion, bound (hardcover) copies with multiple issues available. Due to the price of the physical comics and the lack of easy-to-find PDFs online, the audience is somewhat limited by socio-economic constraints. Still, the internet has given Paper Girls life outside physical issues. The series has many active Reddit threads and has inspired much fan art (often in the forms of more comics or in animated). Also, Amazon Studios is also developing the series into a TV show. The series itself contains many allusions to political tensions and tensions of the 1980s that comment on our current world. This issue includes both a subtle Reagan-Bush campaign sign and a plot that explores both the potential usefulness and dangers of guns. Further, the series both follows and critiques different tropes of the graphic novel genre’s canon. To an extent, the powerful group of girls mimics the crime-fighting units found in places like DC Comics’ The Justice League, but the focus on the power of girls (especially in the issue’s early context of somewhat sexist bullies) bucks against the common notion that comic books are a boys’ pastime. Also, as a review in ImagineFx explains, one of the alien races speaks a dialect that is a mix of Shakesperean-influenced grammar structures and diction and Nadsat, a fictional dialect from Burgess’ 1962 Clockwork Orange. The same review also explains Chiang’s and Wilson’s homages to various movies from the 1980s and how their bright, contrasting colors and clear lines envoke scenes from moves like ET and Flight of the Navigator. Overall, Paper Girls not only is an artful graphic novel, but a brilliant cultural relic that reveals much about how the world in 2019 is interpreted through a variety of mediums and with a complete analysis we can begin to see how the worlds of film, comics, literature, history, and digital media interact to inform the 2019 reader. Creator An entity primarily responsible for making the resource Brian K Vaughan, Cliff Chiang, Matt Wilson, Jared K Fletcher Date A point or period of time associated with an event in the lifecycle of the resource 2016 Format The file format, physical medium, or dimensions of the resource Codex; First in a serialized graphic novel/comic book Language A language of the resource English Type The nature or genre of the resource Coming of age story; science fiction genre Relation A related resource "Transcription": The first page Visual: Three panels at top of screen. No text but three permutations of an image. If lead left to right then first is black, second is partially shaded, third is clear. They do not fully touch, instead only occupying space next to each other against a larger background. There are two pale hands. holding an apple. The apple is bright red in the final image (and shaded in pink in the second) and in the third image it has a little shine mark on the left. In the second from left image the hands are blue and in the third they are light tan, but the background is blue (the same shade as the hands in the second). Further, the only fingers we see in full are the thumbs of the hands on top. The larger back ground takes up the whole page. A young girl with bangs sits on a foreign looking planet. The ground is blue and as the image goes to the background it gets grayer and darker. She clutches a bright red apple and wears what looks like a one piece swim suit. Her eyes are cast down, likely looking at the apple but the picture only shows her eyelids. In the background are large rock-like structures on this planet and a spherical planet that resembles earth. The girl, the land, and the earth are blue tinted. The sky is made of differing shades of purple , swirling pinkish bits contrast the brilliant violent backdrop. There are also white blotches and stars. On the bottom of the page is a horizontal panel (again it is on top of the larger image and not taking up the whole page) where we close up on the girls face against a purple to pink gradient background. Her eyebrows are angular, casting a shadow above her eyelids. Her head is cut off right above her eyebrows and we see just the top of the apple and it's stem. Her hair is curly and she is still tinted blue (ie: the color is consistent). Text: In the panel on the bottom The girl [Erin, we presume] asks "Is this ...?" an out of view voice says "Yes, Erin" https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/6098bebd275914e593d6df2ac58b88d1.JPG b67f9f4bceedcc79e0013ced87c0b9f9 https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/34848dba7fe426ebb88885f13a66906a.JPG 330859df64bed9ebcc3c8b898fac621b https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/ad70835d67749a643429ad3e51c24c92.JPG ab649274a8ee063dfcd5f758e9f9ebfa https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/9cbd2003d980bac8d7fadf548c159c64.JPG 50f0582ef98cc6189daef2118d40fbfb Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource My Parent's Ketuba Subject The topic of the resource The Ketuba of Eli Nasatir's Parents: Carolyn Rosenberg & Steven Nasatir (Translation attached) Description An account of the resource This is the ceremonial Jewish Ketuba/h that married Carolyn Rosenberg and Steven Nasatir (parents of Eli Nasatir) in 1992. A Ketubah is a traditional Jewish prenuptial contract that establishes the responsibilities between the soon-to-be wed pair. The Ketubah is designed by a sofer and is traditionally written in Aramaic, not Hebrew. This particular Ketubah has an especially intricate floral cutout design decorating both sides of the physical text that lies the middle, this specific design pattern has 200 in circulation and this copy was number 115/200. The sofer (scribe) of this Ketubah was the joint duo of Jay Greenspan and Tsirl Waletsky, legends in the industry. Both of them have passed away in the last decade, and Waletsky’s work was so noticeable that the Smithsonian began collecting Tsirl’s designed Ketubah. The Ketubah is one page, in Aramaic, reading right to left. Within the body of the text, the Hebrew names, given at birth, of both Carolyn (Chana) and Steve (Shaul) are placed within. As is customary with the tradition of the Ketubah, witnesses need to sign the document in order to make it official. This ceremonial position was given to close family friends of the wedded couple: Michael (Natan) Tarnoff and Ronald (Shimon) Futterman. Up until now, this document was solely a familial treasure, framed and hung proudly within the Nasatir house. Symbolically the document contains “legal” value, however in true secular practice its reach is exceedingly limited. On a personal note obviously this Ketubah is incredibly meaningful to me as it symbolizes my parents’ Jewish union. It’s an insight into my personal life as well as the manner in which Jews conduct their holiest endeavors, and therefore it is especially important to me to preserve this text for personal, historical, and emotional reasons. Creator An entity primarily responsible for making the resource Tsirl Waletsky and Jay Greenspan Source A related resource from which the described resource is derived Jewish Law Date A point or period of time associated with an event in the lifecycle of the resource Year of 1992 17, Adar II 5752 Contributor An entity responsible for making contributions to the resource Yehiel Poupko, Eli Nasatir, Tsirl Waletsky, Jay Greenspan, Ronald Futterman, Michael Tarnoff Language A language of the resource Aramaic, with English translation Type The nature or genre of the resource Marriage contract Publisher An entity responsible for making the resource available Tsirl Waletsky and Jay Greenspan Format The file format, physical medium, or dimensions of the resource Manuscript https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/1de4f72d5bbf9957a35d72add5c7205a.PNG 86c96d65f50e7996e77b5c2e3412a294 https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/67012cb709f4fbabd6d572104cb7fdea.PNG 19784f1cea954c783532c4a06242f220 https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/f528283bdff6f3a796d26e13c53c41dc.PNG 39a9bff24d74c359c3c22b47e120b369 https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/86a1fff465cd14e61f0615db60374e35.pdf d92cf66e078a1db8ff5b54baf7239aa0 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Opposite of Loneliness Description An account of the resource Label: Marina Keegan (Yale Class of 2012) was 22 years old when she wrote her essay “The Opposite of Loneliness” for a special 2012 commencement edition of the Yale Daily News. Tragically, Marina died in a car accident just days after commencement. Yet, the memory of her spirit and the legacy of her beautiful prose live on in her written works, shared both via the print and online editions of the News as well as a collection of her essays, poems, and stories published by her parents in 2014. I first encountered “The Opposite of Loneliness” in high school. Although she writes specifically to a Yale audience, Marina’s words burrowed into my mind for days, weeks, months after I read them. She captures so eloquently feelings which I had felt but could not name: that feeling of comfort, safety, and warmth found in relationship and company with others – that opposite of loneliness. Marina writes: “It’s not quite love and it’s not quite community; it’s just this feeling that there are people, an abundance of people, who are in this together.” Inspired, I described my reactions to her essay in a letter I wrote to her in 2016 for a contest called Letters About Literature. There, I told her: “Thank you, Marina, for giving me the hope, inspiration, and determination to become the writer I one day hope to be.” Marina’s words can speak to all of us, for no matter where we are in life, we all long for that “opposite of loneliness.” Subject The topic of the resource Caption: Marina Keegan, was a member of the Class of 2012 at Yale and wrote this essay for a special commencement edition of the Yale Daily News, before tragically passing away just days later. Her essay beautifully touches on themes of belonging and what she calls the opposite of loneliness, feelings that she experienced during her time at Yale. Marina's words are memorialized in the online archives of the Yale Daily News and in a book of her writings published posthumously by her parents. (Since the 90s, back-issues of the YDN have been stored online, and I have not been able to access a print version of this edition.) The images here are screenshots of the online archive page that features her essay. One interesting aspect of this webpage method of archiving is that the comments section is not closed, meaning that, if people wanted to, they could continue to comment on the essay years after she wrote it. Another aspect of the images I uploaded I would like to draw your attention to is the italicized note added beneath the photo of Marina ("The piece below was written by Marina Keegan ’12 for a special edition of the News distributed at the class of 2012’s commencement exercises last week. Keegan died in a car accident on Saturday. She was 22.") This note was added by a member of the Yale Daily News as a message to readers about Marina to contextualize the piece and its author. Creator An entity primarily responsible for making the resource Marina Keegan Source A related resource from which the described resource is derived Yale Daily News, https://yaledailynews.com/blog/2012/05/27/keegan-the-opposite-of-loneliness/ Publisher An entity responsible for making the resource available Yale Daily News Date A point or period of time associated with an event in the lifecycle of the resource May 27, 2012 Format The file format, physical medium, or dimensions of the resource Online newspaper archive Language A language of the resource English https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/8918a1acc77b8351a4edaa873f02e937.JPG e903ec555555b7a4de18acbc9e44ed9b Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vacation photo Description An account of the resource From monument valley https://s3.amazonaws.com/atg-prod-oaas-files/gened-1034-19/original/2c7d2ac7a46bb0b531c64a0b8f864983.pdf d7a3d5a3a570affcd61072fe88ccbe21 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Meditations on Moloch Subject The topic of the resource Multipolar traps and modern societal ills Description An account of the resource This text is a part sociological work, part neoreligious manifesto about prisoner's dilemmae, multipolar traps (a more general version of such dilemmae), and modern societal ills that stem from endless competition. Creator An entity primarily responsible for making the resource Scott Alexander/Yvain Publisher An entity responsible for making the resource available Scott Alexander/Yvain Date A point or period of time associated with an event in the lifecycle of the resource 06/30/2014 Format The file format, physical medium, or dimensions of the resource PDF file Language A language of the resource English Type The nature or genre of the resource Web Page