Temporal Constraints for Concurrent Object Synchronisation

This is a brief introduction to the language Jeeg (presented as an invited talk at WOODS 2003

Oral History Interview: Maureen Milicia

This interview is one of series conducted concerning the Oral History of Appalachia. At the time of the interview, Dr. Maureen Milicia was chairman of the Theater & Dance Department at Marshall University. Her family is the main focus of the interview, and she describes her relationships with family members, her parents\u27 divorce, and a bad relationship she had with her step-father. Relationships with other men, women, and roommates are discussed as well. She also goes into great detail about her own personal history, such as perceptions on growing up in poverty, her developing independence in life, and her hopes for the future. She had a near-death experience at an amusement park as a child, which greatly affected her life. Her father was Roman-Catholic, but she was raised Jewish and tells us about her relationship with Judaism, although she eventually left that religion; she also discusses her current views on God, kosher, and the Ten Commandments. Her education is an important topic, too, as is her teaching career and her current job. Other subjects include prejudices and discrimination, her health (she suffered cancer early in life), her decision not to marry, her hopes for the future, and many other topics. The interview ends with more thoughts on her childhood.https://mds.marshall.edu/oral_history/1429/thumbnail.jp

A Phenomenological Study: African American Clergy Response to Violence against Women

Violence against women and religious participation are two phenomena that are pervasive across many African American communities. African American women experience intimate partner violence (IPV) at a rate higher than the majority of racial groups in the U.S. Although many African American women highly depend on their faith and church to navigate their experiences with IPV, scant attention has been given to the role that Black clergy have in responding to IPV against women. As a result, clergy leaders’ responses to IPV were examined in this study. This study utilized a phenomenological method to understand African American clergy leaders’ responses to intimate partner violence against women. The sample consisted of six Black senior clergy leaders of various denominations. Each leader took part in a face-to-face interview. In accordance with the phenomenology research method, participants were asked two general questions to help shape their narrative about their interactions with abused women. The primary research question was, “How do clergy leaders describe their experiences with responding to IPV against women”. The subquestion was, “What beliefs of violence against women do clergy hold?” Findings from clergy leaders’ narratives suggested that they serve primarily four roles when responding to IPV against women: spiritual advisor, pastoral care/counselor, compassionate leaders, and uninformed responders. Overall, these themes indicate that although African American clergy acknowledge the prevalence of IPV within their communities, and are trained to counsel congregants, they lack knowledge and training to respond to it. Considering these findings, I propose that clergy receive IPV training in order to be more efficient fist-responders. Moreover, the results in this study can help clergy leaders identify gaps in their practices with abused women as well as to understand the basics of intimate partner violence

Noi contro tutti: la solidariet\ue0 aggressiva nella web communitas No Lombroso

In November 2009 the renewed display of the Museum \u201cCesare Lombroso\u201d opened to visitors in Turin. A \u201cNo Lombroso\u201d cartel of Neo-bourbon and other Southern political associations moved to protest against the Museum. They went to demand the repatriation of the brigand\u2019s Villella skull for burial in his birthplace Motta Santa Lucia (CZ). In September 2012, I entered the No Lombroso Facebook group to conduct my online participant observation. The involvement in the day-to-day Facebook interactions highlights the performative construction of the aggressive solidarity into the web communitas

Jeeg: A Programming Language for Concurrent Objects Synchronization

We introduce Jeeg, a dialect of Java based on a declarative replacement of the synchronization mechanisms of Java that results in a complete decoupling of the 'business' and the 'synchronization' code of classes. Synchronization constraints in Jeeg are expressed in a linear temporal logic which allows to effectively limit the occurrence of the inheritance anomaly that commonly affects concurrent object oriented languages. Jeeg is inspired by the current trend in aspect oriented languages. In a Jeeg program the sequential and concurrent aspects of object behaviors are decoupled: specified separately by the programmer these are then weaved together by the Jeeg compiler

The Inheritance Anomaly: Ten years after

The term inheritance anomaly was coined in 1993 by Matsuoka and Yonezawa [15] to refer to the problems arising by the coexistence of inheritance and concurrency in concurrent object oriented languages (COOLs). The quirks arising by such combination have been observed since the early eighties, when the first experimental COOLs were designed [3]. In the nineties COOLs turned from research topic to widely used tools in the everyday programming practice, see e.g. the Java [9] experience. This expository paper extends the survey presented in [15] to account for new and widely used COOLs, most notably Java and

Postcolonialismo o postmeridionalismo? Riflessioni sulla teoria postcoloniale a partire dalla ricerca sul campo "Into the heart of Italy"

Nel 2009 l\u2019apertura al pubblico del nuovo allestimento del Museo di Antropologia Criminale \uabCesare Lombroso\ubb \ue8 stata accolta dalle proteste del Movimento neoborbonico e di numerose Associazioni politiche neo-meridionaliste. Il museo \ue8 accusato di diffondere pregiudizi razzisti contro i meridionali: in particolare l\u2019esposizione del cranio di Giuseppe Villella, il \u201cfamoso brigante\u201d nativo di Motta Santa Lucia in Calabria, che ispir\uf2 la teoria lombrosiana dell\u2019atavismo del criminale, \ue8 stato considerato un\u2019offesa deliberata dei \u201cpiemontesi\u201d contro i \u201cterroni\u201d, proprio alla vigilia dei controversi festeggiamenti dei 150 anni dell\u2019Unit\ue0 d\u2019Italia. Il Comitato \u201cNo Lombroso\u201d, di cui \ue8 cofondatore il sindaco di Motta Santa Lucia, continua a portare avanti una battaglia politica e legale per la repatriation del cranio di Villella nel paese natale. Per il movimento di protesta la lotta per la restituzione del cranio del \u201cbrigante\u201d \ue8 diventata il simbolo del riscatto delle popolazioni del Regno delle Due Sicilie, conquistate e colonizzate con la violenza dai \u201cpiemontesi\u201d. La ricerca etnografia multisituata (Motta Santa Lucia \u2013 social network della protesta sul web \u2013 museo Lombroso), che sto conducendo dal 2011, si \ue8 rivelata un osservatorio privilegiato per riflettere sulla pertinenza dell\u2019applicazione della categoria postcolonial all\u2019eredit\ue0 conflittuale dell\u2019unificazione delle \u201cdue Italie\u201d. La richiesta di restituzione del cranio di Villella e di tutti gli \u201cinsorgenti meridionali\u201d colloca la protesta nell\u2019ambito del vasto movimento postcoloniale di repatriation che ha rappresentato, fin dagli anni Settanta, un\u2019importante forma di lotta delle associazioni nativiste americane, degli aborigeni australiani, dei maori, solo per citare i casi pi\uf9 noti. Nel mio contributo mi propongo di analizzare analogie e differenze fra le rivendicazioni dei nativi del Sud Italia e i nativi \u201caltri\u201d, per offrire alcuni spunti di riflessione utili alla chiarificazione teorica del dibattito sul \u201cMezzogiorno postcoloniale\u201d

Noi contro tutti: la solidarietà aggressiva nella web communitas No Lombroso

In November 2009 the renewed  display of the Museum  “Cesare Lombroso” opened to visitors in Turin. A “No Lombroso” cartel of Neo-bourbon and other Southern political associations moved to protest against the Museum. They went to  demand the repatriation of the brigand’s Villella skull for burial in his birthplace Motta Santa Lucia (CZ). In September 2012, I entered the No Lombroso Facebook group to conduct my online participant observation. The involvement in the day-to-day Facebook interactions highlights the performative construction of the aggressive solidarity into the web communitas