1,702 research outputs found
How Student Recruitment and Selection Can Impact Reentry Outcomes: Lessons from the Michigan Department of Corrections and Jackson College
In 2013, the Vera Institute of Justice launched the Unlocking Potential: Pathways from Prison to Postsecondary Education Project (Pathways), a five-year multi-state demonstration project aiming to increase educational attainment and employment opportunities for incarcerated and formerly incarcerated individuals by supporting an expansion of educational opportunities in prison. Corrections departments in the states of New Jersey, Michigan, and North Carolina were selected to participate in the initiative. Each college-in-prison program—although executed differently and offering varying programs of study—possessed one common theme: to equip incarcerated persons with the tools necessary to end the cycle of incarceration through high-quality postsecondary education. This paper examines approaches to student recruitment the Michigan site took during its implementation phase and suggests potential outcomes for college-in-prison programs to consider when using the “return communities” approach
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Zer sanr 'spirit guardians' chanted by pirma Gavq Lavq
.wav and .mp3 versions of audio fileA .wav recording of the third chant performed when carrying out a funeral rite and its accompanying text translated and glossed into contemporary Akha and English. This is a sample of collection of recordings, videos, and texts related to Akha Zanr, the indigenous religion of the Akha (ahk) of northern Mainland Southeast Asia. It includes over ten hours of .wav recordings of Pirma Gavq, an Akha Shaman, reciting the religious text “Buffalo Knowledge One”. This amounts 6,500 verses of religious prose; all have been transcribed using the Akha orthography, and around seventy percent of the verses are accompanied by a gloss and free translation in both modern, spoken Akha and English. Other materials include interviews, photographs, written texts and video related to the funeral rite as performed by the Akha Shaman.
Though only a sample is presented here, the full collection is archived with the Endangered Languages Archive, part of the Hans Rausing Endangered Languages Project at the University of London, School of African and Oriental Studies.
Users of any part of this collection should cite Jacob A. Terrell as the collector/fieldworker, ELDP and the World Oral Literature Project at the University of Cambridge, as funders, and also the appropriate creators and contributors for each file as listed in the metadata
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Lavq khoer mr 'inner ceremony' chanted by Pirma Gavqlavq
.wav and .mp3 versions of audio file and .txt transcriptionDocumentation of Archaic Akha, the register of the Akha shaman / Jacob A. Terrell.This is a sample of collection of recordings, videos, and texts related to Akha Zanr, the indigenous religion of the Akha (ahk) of northern Mainland Southeast Asia. It includes over ten hours of .wav recordings of Pirma Gavq, an Akha Shaman, reciting the religious text “Buffalo Knowledge One”. This amounts 6,500 verses of religious prose; all have been transcribed using the Akha orthography, and around seventy percent of the verses are accompanied by a gloss and free translation in both modern, spoken Akha and English. Other materials include interviews, photographs, written texts and video related to the funeral rite as performed by the Akha Shaman.
Though only a sample is presented here, the full collection is archived with the Endangered Languages Archive, part of the Hans Rausing Endangered Languages Project at the University of London, School of African and Oriental Studies.
Users of any part of this collection should cite Jacob A. Terrell as the collector/fieldworker, ELDP and the World Oral Literature Project at the University of Cambridge, as funders, and also the appropriate creators and contributors for each file as listed in the metadata
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Gee Jm 'the ancestor alter' chanted by Pirma Gavq Lavq
.wav and .mp3 versions of audio file, and .txt transcriptionA .wav recording of the second chant performed when carrying out a funeral rite and its accompanying text translated and glossed into contemporary Akha and English. This is a sample of collection of recordings, videos, and texts related to Akha Zanr, the indigenous religion of the Akha (ahk) of northern Mainland Southeast Asia. It includes over ten hours of .wav recordings of Pirma Gavq, an Akha Shaman, reciting the religious text “Buffalo Knowledge One”. This amounts 6,500 verses of religious prose; all have been transcribed using the Akha orthography, and around seventy percent of the verses are accompanied by a gloss and free translation in both modern, spoken Akha and English. Other materials include interviews, photographs, written texts and video related to the funeral rite as performed by the Akha Shaman.
Though only a sample is presented here, the full collection is archived with the Endangered Languages Archive, part of the Hans Rausing Endangered Languages Project at the University of London, School of African and Oriental Studies.
Users of any part of this collection should cite Jacob A. Terrell as the collector/fieldworker, ELDP and the World Oral Literature Project at the University of Cambridge, as funders, and also the appropriate creators and contributors for each file as listed in the metadata
Recommended from our members
Photographs
.jpg image files This is a sample of collection of recordings, videos, and texts related to Akha Zanr, the indigenous religion of the Akha (ahk) of northern Mainland Southeast Asia. It includes over ten hours of .wav recordings of Pirma Gavq, an Akha Shaman, reciting the religious text “Buffalo Knowledge One”. This amounts 6,500 verses of religious prose; all have been transcribed using the Akha orthography, and around seventy percent of the verses are accompanied by a gloss and free translation in both modern, spoken Akha and English. Other materials include interviews, photographs, written texts and video related to the funeral rite as performed by the Akha Shaman.
Though only a sample is presented here, the full collection is archived with the Endangered Languages Archive, part of the Hans Rausing Endangered Languages Project at the University of London, School of African and Oriental Studies.
Users of any part of this collection should cite Jacob A. Terrell as the collector/fieldworker, ELDP and the World Oral Literature Project at the University of Cambridge, as funders, and also the appropriate creators and contributors for each file as listed in the metadata. Description of images: Aqcirce: women singing mourning songs to welcome guests to the funeral. Aqghoe jm ghae-e: offerings for the Aqghoe Jm 'uncle's alter" ceremony: goat meat, pork, rooster, whisky, tea, ginger, shallots and salt. Performed on the last night of the funeral after the corpse is buried. Aqnyoq caer xaevq-e: after the Pirma sacrifices the buffalo the villagers pour rice on its body. It is believed that the deceased will take this rice (and buffalo) to the afterworld. Arneiq. Artawcaer: a type of grass. Banq zer, Banq zer1,Banq zer2: the post to which the buffalo are bound to before the sacrafice. Banqtan1 banqtan2: bamboo drum made of bamboo that the Pirma strikes the ground with while chanting in front of the coffin. It is believed that this sound will encourage the deceased to follow him into the afterworld rather than remaining on earth or getting lost. Beepavq1: type of plant. Boeqsoev: leaves of a type of tree that the shaman places behind his ear while chanting. Burial1: walking to the grave site in the forest. Burial2: lowering the casket into the grave. Coerkhawvq: silver bells for the female head dress. Daqyanha1 daqyanha2: women singing mourning songs to welcome guests to the funeral. Daqzawq: dress decoration. Darnav: three rows of nine cowry shells and a fern with seven branches are placed on the rice on top of the sacrificed bufflao to ensure that the deceased takes the right path to the afterworld. Darpyav. Dergee: a game only played at funerals where one traces the lines on the wood in particular patterns. Ganq: Akha ceremonial spear used for sacrificing buffalo at a funeral. Jalae: sticky rice ball offerings to the spirits. Jeiqgaw-e kuqcavq: the silver spoon worn behind the shaman's ear while chanting. The deceased takes to the spirit world to eat from. Jeiqtav-e1 jeiqtav-e2: every one share money for wrap clothes. How much money to sharing, it depend on oneself. Jeiqmeeq-tu-e jeiqmeeq tu-e jeiq meeq tu-e3: the ceremony to purify the buffalo before the sacrifice. Jirsiq: bamboo tube for drinking whisky. Jirtev: bamboo straw for drinking ceremonial whisky. Jovqdzanq: the decoration that goes on the front of a woman's dress. Jursaq: decorative beads. Keerbanq: stockings worn by females. Khmqpiqkhalor: field alter. Khmqpiqyacmr: field alter. Lawqhe: shaman's bamboo hat. Lawrkanq: Akha village spirit gate; keep spirits from entering the village. Manqdziq-gha1 manqdziq gh2 manqdziq-gha3: women preparing the decorative saddle for the horse which is given to the family of the deceased. Manq-kher: the pole the horse is bound to while the shaman chants. Manqbivq1 manqbivq2: decorations for the horse saddle for the funeral rite. Mawrdmqma: the 'female part' of the coffin. Mawrdmqpoer: the 'male part' of the coffin. Needzanr: the middle part or the 'heart' of the coffin; the kuqsiq shell must be placed here while chanting. Paertanr: Akha shoulder bag. Pirmachanting: Pirma chanting in front of the coffin. Siqxor: a type of jungle fruit. Tsawrxir mrdawvq 160: chanting to cover nmqgho. Tsawrxir mrdawvq 172: Ceremony using as many eggs as the deceased has sons. The eggs are layed on boeqsoev leaves and sticky rice then put inside of glasses or bottles and placed inside the kuqjovq basket. Tsirbawlaw1.jpg tsirbawlaw2 tsirbawlaw3: the tubes of oil made from the sacraficial pig which are given to the shaman after the funeral rite. Xaqbymr1 xaqbymr2: meat from the sacrifice is equally divided among villagers. Xmrkhaw-e, xmrkhaw1: ceremoney done to ensure bad omens do not accompany the buffalo. This is done before purifying the buffalo itself. To do this ceremony first then do jeiq meeq tu-e. Zevzovq (Zevzovqpavq): preparing to bind the coffin
The Natchez Museum of African American History and Culture
The Natchez Association for the Preservation of African American History and Culture (NAPAC) is a repository of local history that spotlights the life of black citizens from the turn of the century to the modern-day. What makes the NAPAC Museum unique is that it collects history that is only native to Natchez, Mississippi. The rich heritage of the African American culture is interpreted through artifacts and other relics that allow one to focus on what was then and what is now. The purpose of this study is to document the collections, organization, events, and degree of digitization of the museum
Examining Genetically-Informed Etiologic Models of Co-Occurring Posttraumatic Stress Disorder and Recreational Cannabis Use among College Students
The college years encompass a period of increased risk recreational cannabis use (RCU), as well as a time of increased risk for trauma exposure and developing posttraumatic stress disorder (PTSD). Given the high co-occurrence between RCU and PTSD, and the potentially negative consequences of the two (e.g., worse academic outcomes), there is a need to understand the etiologic mechanisms of these commonly co-occurring conditions. Two primary phenotypic models exist: self-medication model (i.e., PTSD to RCU) and the high-risk model (i.e., RCU to PTSD). To date, there are two existing studies longitudinally examining the etiologic models proposed to explain co-occurring RCU and PTSD in a college sample, but they are limited to only investigating the first two years of college. Thus, Aim 1 of this study examined these models of co-occurrence in a large, ongoing longitudinal study of college students (Spit for Science [S4S]; NIAAA-R37 AA011408, PIs Kenneth Kendler & Danielle Dick) throughout the first three years of college. Cannabis use and PTSD have been shown to be moderately heritable in twin studies. Thus, Aim 2 conducted aggregate genome-wide analyses (i.e., genome-wide complex trait analysis [GCTA], polygenic risk scores [PRS]) of RCU and PTSD to examine their molecular heritability, as well as the association of aggregate genetic risk with RCU and PTSD. Given evidence of latent heritability, as well as overlapping latent heritability of lifetime cannabis use and PTSD, examination of molecular genetic risk is also needed. Thus, Aim 3 further examined the self-medication and high-risk models by incorporating PRS for lifetime cannabis use and lifetime PTSD as potential influences of same- and cross-phenotype prediction (e.g., PRS for lifetime cannabis use predicting RCU and PTSD in S4S). To limit genetic heterogeneity, study participants were limited to individuals in S4S with European- (n = 3721) and African- (n = 1469) ancestry based off of their genomic super-population assignment. Aim 1 results supported both the self-medication and high-risk model. Aim 2 results did not provide support for significant molecular heritability of RCU or TRD in individuals with European or African ancestry in S4S likely due to low statistical power. Aim 2 results did provide evidence of same-trait prediction of PRS for lifetime cannabis use predicting non-experimental (i.e., use ≥ 6 times) cannabis use in individuals with European ancestry in S4S. Aim 3 results did not provide support for significant moderation of PRS for lifetime cannabis use or PRS for lifetime PTSD in the self-medication or high-risk models, respectively. However, Aim 3 results did provide evidence of same-trait prediction of non-experimental cannabis use based on PRS for lifetime cannabis use. Given the relatively small sample size, genotypic results should be interpreted with caution. However, as a whole, these findings provide support for the self-medication and high-risk models explaining the development of co-occurring PTSD and cannabis use. Implications of these findings, in light of study limitations, are discussed
A Longitudinal Investigation of Interpersonal Trauma Exposure, Posttraumatic Stress Disorder, and Cannabis Use Phenotypes among College Students
College students have an increased risk for cannabis use, trauma exposure, and posttraumatic stress disorder (PTSD). Cannabis use disorder (CUD) and PTSD comorbidity is high, and given the negative consequences of the comorbidity (e.g., poor academic outcomes), there is a need to understand comorbid CUD-PTSD etiology. Two primary etiologic models exist: self-medication (i.e., PTSD à CUD) and high-risk (i.e., CUD à PTSD) hypotheses. This study 1) examined the prevalence and predictors of cannabis use and interpersonal trauma (IPT) exposure; 2) investigated the relationship between cannabis use and IPT; and 3) examined cannabis use, IPT, and PTSD through mediational self-medication and high-risk hypotheses lenses in a large (n = 9,889) longitudinal study of college students. Aim 1 found the prevalence of lifetime problematic (i.e., use ≥ 6 times) and experimental (i.e., use 1-5 times) cannabis use was 28.3% and 17.4%, respectively. Aim 1 results also estimated that the prevalence of lifetime IPT exposure was 35.9%. Aim 2 results supported the self-medication hypothesis, but not the high-risk hypothesis. Overall model fit from Aim 3 was poor. Nonetheless, Aim 3 results did not support the self-medication or high-risk hypotheses. Given the poor model fit of Aim 3, results should be interpreted with caution. However, as a whole, these findings provide preliminary support for the self-medication hypothesis, indicating that those reporting IPT exposure and probable PTSD may be at risk for cannabis use. Implications of these findings, in light of study limitations, are discussed
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