Proceedings of the 12th International Conference on Digital Preservation

The 12th International Conference on Digital Preservation (iPRES) was held on November 2-6, 2015 in Chapel Hill, North Carolina, USA. There were 327 delegates from 22 countries. The program included 12 long papers, 15 short papers, 33 posters, 3 demos, 6 workshops, 3 tutorials and 5 panels, as well as several interactive sessions and a Digital Preservation Showcase

Proceedings of the 12th International Conference on Digital Preservation

The 12th International Conference on Digital Preservation (iPRES) was held on November 2-6, 2015 in Chapel Hill, North Carolina, USA. There were 327 delegates from 22 countries. The program included 12 long papers, 15 short papers, 33 posters, 3 demos, 6 workshops, 3 tutorials and 5 panels, as well as several interactive sessions and a Digital Preservation Showcase

Māmawī Wīcihitowin: Colonization is not about sharing space. The Treaties are.

“Māmawī Wīcihitowin” is Nēhiyawin (Plains Cree) for “Working Together, Helping One Another”. This thesis explores māmawī wīcihitowin in legal education. In my observations, research and experiences in legal education, I perceived a gap in law school curriculum, settler colonialism studies and anti-racism training. This perceived gap became clearer to me, and this thesis is an attempt to address it, by explaining that it is innovative and necessary to use anti-dominance training to accompany what I describe as an anti-colonial framework for student education in law schools. I define accompaniment as having an array of helpers and supports from Indigenous communities, law schools, and the legal profession in genuine partnership with Indigenous communities to promote legal community engagement and outreach for law students. Everyone needs anti-colonial training. The need for anti-colonial training in law school is the focus of my thesis. I posit that personal lived experience is not escapable, especially in the law school curriculum. This lived experience goes both ways when attempting to implement an anti-colonial framework to change law school education. Defining anti-colonialism can be difficult, because it is often confused with diversity initiatives meant to reduce the harm caused by settler colonialism, or what has been coined as “settler harm reduction” activities. Universities, including law schools, rely on typical diversification strategies, such as academic accommodation and so on, to heed the calls of deep transformation of contemporary Canadian society that are recommended by numerous government inquiries and reports. Although the settler harm reduction strategy is necessary, if left as the “catch-all” solution without doing more, such as addressing the cavities of systemic learning, this reliance on an assimilating veneer of change, although voluntary on the part of marginalized participants, reinforces a dominant system instead of changing it. Although diversification strategies are initially a formidable threat to shaking us all out of a systemic spell, we become once again spell bound under the ghosts of unarticulated embedded assumptions, especially those that haunt the law school curriculum. There is an antidote to this ‘spell-binding’. I focus on law school education because it teaches a system. Part of this antidote is that Indigenous peoples have a counternarrative to this system, a way of forcing this ghost out into the open. This counternarrative is unlike other marginalized peoples. True, we as Indigenous peoples have lost so much in terms of colonization, famine and legislated inequality (such as with Indian Act policies ) in our own lands, but we have evidence of nation to nation relationships between Indigenous nations and the Europeans. Put bluntly, the Treaties. Another part of this antidote is what I describe as the non-Indigenous stages of curiousness. For example, many Indigenous activists and legal scholars have toiled greatly and at length to bring issues, mostly untenable crises that affects Indigenous demographics all across Canada, to the forefront of public attention. But how do these issues quickly go from important “buzzwords” to cliché banality, such as reconciliation and decolonization? It may be that the average settler who hears such terms detaches from the underlying meaning because there is little to no access to lived experiences precisely because there is no access to systemic change through education. If we can partner in providing treaty informed lived experiences in all levels of education - that goes both ways - between nation to nation through communities, we can ensure a beneficial stage of curiousness that could prevent the radicalization of the settler. Dominant settler culture in modern Canada prevails without an anti-colonial awareness. Introducing new plans of action according to a new terminology is welcome. But what are we really trying to achieve with terms like Indigenization? What is its purpose? Are we changing the conversation or are we keeping the same racially subordinate narratives because we are using poorly understood terms? Or is it the poor understanding that is perpetuated by unconscious, and in some cases conscious, colonized perspectives in academia, especially when these terms rub up against traditions that inform the legal curriculum. This in turn has a parallel contemporary public conversation, as the media will turn to academics to elucidate on what is happening in current social and political events. Using the term anti-dominance in the experiential training of non-Indigenous and Indigenous law students, or any post-secondary students, is because it clarifies the process of learning mutual and equal partnership with Indigenous communities. There is a specter in academia that the dominant culture and the subordinate marginalized peoples are on either side of an invisible barrier. But the seeming transparency is a distraction, a “perceptual magnet” if you will, where neither side can simply walk through it. We need accompaniment as we attempt a paradigm detour in decolonizing the law curriculum with guidance and support from all forms of mentors, Indigenous and non-Indigenous. There is a risk of creating programs “just for” and “specifically geared towards” as these initiatives may become so exclusive, no one outside these limitations can weigh in substantively to contribute. For example, there is a great deal of research devoted in essence to teach someone not to be subordinate. But my question in this thesis is, is it possible to teach someone who benefits from the dominant culture in modern Canada, to not be dominant

New Guidelines for Null Hypothesis Significance Testing in Hypothetico-Deductive IS Research

The objective of this research perspectives article is to promote policy change among journals, scholars, and students with a vested interest in hypothetico-deductive information systems (IS) research. We are concerned about the design, analysis, reporting, and reviewing of quantitative IS studies that draw on null hypothesis significance testing (NHST). We observe that although debates about misinterpretations, abuse, and issues with NHST have persisted for about half a century, they remain largely absent in IS. We find this to be an untenable position for a discipline with a proud quantitative tradition. We discuss traditional and emergent threats associated with the application of NHST and examine how they manifest in recent IS scholarship. To encourage the development of new standards for NHST in hypothetico-deductive IS research, we develop a balanced account of possible actions that are implementable in the short-term or long-term and that incentivize or penalize specific practices. To promote an immediate push for change, we also develop two sets of guidelines that IS scholars can adopt immediately

American Apotheosis: Ceramics and the Production of National Identity in Post-Revolutionary New York City

This study begins in the present with questions about the genealogy of American national identities in a time when they are fraught, exclusionary, and often dangerous. It examines ceramic tablewares and teawares from the post-Revolutionary War period in New York City, seeking to uncover the identities that were formed by the middle- and upper-class merchants, businessmen, and their families who may have used the wares. The theoretical framework is the concept of identity and the belief that people use material culture in social arenas in active and complex ways to produce, reproduce, announce, challenge, and change who they or the groups to which they belong are and how they are seen by others. The study considers the complex and multifaceted identities that might have been formed in these post-war contexts, with a focus on national identity. It then moves beyond the specific archaeological record to examine themes and elements present in a wider variety of British transfer-printed ceramics made for the American market, considering what national narratives might have been produced through these objects. I contend that the identity produced in these particular post-War, New York City social spaces of family meals, dinners parties, and teas was that of not only an exceptional nation but a divinely-blessed one, built on classically-based Enlightenment ideals and connected indissolubly to commerce. This linkage of nation and economy and their emplacement within a mythology of divine exceptionalism served to elide the inequality that invariably accompanies capitalism and was built into the legal, social, and economic structures of the new nation. I argue that these national identity threads have been remarkably persistent and present throughout the nation’s history, providing a visceral appeal to a broad swath of people beyond the demographics of this study. The production of the American nation was not just the formation of an identity but an apotheosis, the elevation of the nation and its founders to a divine level. The faith in and worship of American exceptionalism fosters entitlement, stifles dissent, demonizes diversity, and has provided the moral justification for everything from Manifest Destiny to the January 6 insurrection. This study concludes by applying the findings of this analysis to the present day, suggesting how they might be used in addressing the precarious context of national identity contestation. The past reverberates in and shapes the present and future. Archaeologists have the ability to be a voice in present-day discourses and contribute to the realization of future potentialities that allow for an inclusive definition of “American.

Managing adversity in the British art support system

The Boekman Foundation is a cultural research institute in the Netherlands. This article was published in its Cultural Update journal. This edition was concerned with the policy consequences of the financial crisis for cultural organisations across Europe

A Strategy for Redeveloping and Revitalizing Houston Presbyterian Cursillo

Since 1997, Houston Presbyterian Cursillo (HPC) has been a beautiful and effective tool that God has used to help transform many people’s lives. However, in the past few years, HPC has begun to show signs of decline and waning interest. The goal of this ministry focus paper is to explore and enhance the effectiveness of Houston Presbyterian Cursillo in order to increase the lasting transformation of participants as evidenced by personal spiritual growth and missional servanthood. My hope is to help HPC begin the process of redevelopment and revitalization. This paper contains three major sections. The first section tells the story of Cursillo from its origins and describes the current context of HPC. It examines the structure of HPC in the three phases of the movement: Pre-Cursillo, the Weekend, and the Fourth Day, and discusses the strengths and weaknesses of HPC, drawing significant insight from the results of a survey of HPC administered for this project. The second section studies the biblical and theological foundations of Cursillo: personal spiritual transformation and the call to be part of bringing about God’s Kingdom on earth, showing that the movement is grounded in the mission and purposes of God, applicable to every time and culture. Finally, in an effort to see more definitive change in participants of Cursillo and in the movement itself, the third section suggests a strategy and process for incorporating changes in the ministry of the HPC. Houston Presbyterian Cursillo has a unique and valuable ministry that must not be lost. It is hoped that the changes offered in this paper will help HPC continue helping people learn how to live as transformed followers of Jesus and be part of changing the world for Christ. Content Reader: Stephen D. Bryant, D.D

Moving the goalposts: the transformation of television sport in the UK (1992-2014)

Despite its prominence and popularity, television sport remains an underresearched area in media studies and is a subject that lacks a ready-made theoretical context. Consequently, a political economy approach - including ideas about value, commodification, transformations, power-relationships and the emergence of a profit-motivated sport-media-corporate axis – is used to answer 3 primary questions: 1) Whilst sports and broadcasting systems in the US and UK started from diametrically opposed positions post-World War II, why have the similarities between them, including a more overtly consumer-oriented approach in the UK, become the most noticeable features? 2) How do three often unseen upstream pre-production processes – technology, broadcasting rights and regulation - increasingly influence what television sport looks and sounds like, where it can be seen and who can see it? 3) How are upstream pre-production processes manifest downstream on the supply side in terms of (a) broadcasters (including who provides sports media) and (b) independent sports television production, including the day-to-day work of sports producers and directors? Two critical perspectives are added: 1) the central role of sports federations, ranging from the “peculiar economics of sport” (Neale, 1964) through to federation run host broadcast operations for major events; and, 2) a relevant micro-level analysis of downstream supply-side activities following the trickle down effect of significant upstream transformations. This new perspective complements the big picture often favoured by political economists. It is argued that important transformations in technology, broadcasting rights and regulation have radically changed the television sport landscape in the UK since 1992. How these factors have evolved goes a long way to explain (a) what sport we see on television, (b) where we can see it and (c) what the final output looks and sounds like. The battle to control broadcasting rights and subsequent television output is set against the increasing commercialisation of sport and the marketisation of broadcasting