Getting Real About Food: Fed Up & Nutrition Education

Getting Real About Food: “Fed Up” & Nutrition Education is a summary presentation designed to help facilitate discussion about the U.S. food industry and its impact on the American diet. The Grace Cottage Community Health team identified the 2014 documentary “Fed Up” as a critical learning tool to enhancing their community education programs for patients, providers, and staff members; this project focuses on summarizing key points and statistics as well as highlighting opportunities for pilot-testing and implementation across different community venues.https://scholarworks.uvm.edu/fmclerk/1121/thumbnail.jp

Spartan Daily, March 2, 1962

Volume 49, Issue 75https://scholarworks.sjsu.edu/spartandaily/4262/thumbnail.jp

Spartan Daily, November 7, 1961

Volume 49, Issue 30https://scholarworks.sjsu.edu/spartandaily/4217/thumbnail.jp

Mike Kelley and Surrealism: monkeys, frogs, dogs and Mauss

This paper reads the 1980s and 1990s soft toy and sock-monkey installations of multimedia artist Mike Kelley in relation to surrealism. Using Hal Foster’s comments on abject art - of which Kelley is often considered an exponent - I consider the extent to which Kelley’s work desublimates and makes available as ‘affect’ some of the structures of feeling, and structuring feelings, of the capitalist lifeworld. I compare Kelley’s work to its surrealist antecedents and judge the political efficacy of that avant-garde against his postmodern practice. While this essay uses writers like Freud and Marx, alongside Breton, Bataille and Kelley himself, it is Marcel Mauss’s well-known theory of the gift that takes centre stage in reckoning the social and political significance of Kelley and his use of surrealist discourse

Closing Ranks: Montgomery Jews and civil rights, 1954–1960

The arrest of Rosa Parks on 1 December 1955 provided the spark which ignited the long smouldering resentments of black Montgomerians. For 381 days they waged a boycott of the city bus lines, frustrating the opposition of white authorities and financially crippling the local transit company. More profoundly it resulted in a Supreme Court decision outlawing segregation on public transportation. Equally momentous was the emergence of the man who would serve as the spiritual figurehead of the civil rights movement: Dr. Martin Luther King, Jr. In the wake of the Montgomery bus boycott, one national black newspaper acclaimed King as “Alabama's Modern Moses.” Since the darkest days of slavery African-Americans had sought spiritual salvation by comparing their own condition to that of God's Chosen People, the Israelites of the Old Testament. Throughout their years of enslavement they prayed for the Moses who would deliver them from their suffering unto the Promised Land. During the boycott, the black citizens of Montgomery had similarly sustained their morale by singing the old slave spirituals, raising their voices at the nightly mass meetings in rousing renditions of “Go Down Moses, Way Down in Egypt Land.” “As sure as Moses got the children of Israel across the Red Sea,” King exhorted the black community, “we can stick together and win.” Others too drew the analogy between the historical experience of Jews and the contemporary predicament of African-Americans. Looking back on the boycott, white liberal activist Virginia Durr evoked the spectre of Nazi Germany in describing the strength of racist opposition