127,094 research outputs found
Lydia Orchard Oral History Interview
No full textOral history interview of Lydia Orchard by Jennifer L. Lund about women involved in Girl Scouting
Judge level data for Judicial Vetoes: Decision-making on Mixed Selection Constitutional Courts (Cambridge 2022) and for Mixed Judicial Selection and Constitutional Review for Comparative Political Studies (2020)
No full textIndividual judge level data from the Chilean Constitutional Tribunal and Colombia Constitutional Court
Used in:
(1) Tiede, L. B. (2020). Mixed Judicial Selection and Constitutional Review. Comparative Political Studies, 53(7), 1092–1123. https://doi.org/10.1177/0010414019879961
https://journals.sagepub.com/doi/10.1177/0010414019879961
(2) Tiede, Lydia Brashear (2022). Judicial Vetoes: Decisionmaking on Mixed Selection Constitutional Courts. Cambridge University Pres
Lydia Anderson, \u2703 (BardCorps)
No full textLydia Anderson came to Bard through a scholarship for students graduating in the top ten of their high school class—Bard would match the tuition cost of a public state university to which the student had been accepted. For Lydia, originally from Mississippi, this was a fantastic deal. She describes falling in love with the campus upon arrival, and recalling her L&T professor\u27s stories about L. Ron Hubbard and Scientology. She also recalls her experiences living in the Ravine Houses freshman year—“terrifying and awesome” dorms that were condemned halfway through the year. She says, “We called [them] an ewok village, these odd little stilt-houses.” She discusses her experiences with the religion and theater departments, describing her senior project: performing selections from Sartre\u27s “No Exit” and adapted works by C.S. Lewis by the old lightning tree at Blithewood. She recalls all of the students in the theater department doing impersonations of Professor JoAnne Akalitis, then making a DVD of the impersonations and sending them to a confused JoAnne. She remembers Bard as being a place where people were very involved, and “you never had to think about it hard. If you wanted to do something, you just did it.”https://digitalcommons.bard.edu/oral_hist/1060/thumbnail.jp
Lydia Child letter to Anna Loring
No full textLetter from Lydia Child to Anna Loring, in which she passionately argues for the full participation of women in every realm of life
Lydia Child letter to Anna Loring
No full textLetter from Lydia Child to Anna Loring, in which she passionately argues for the full participation of women in every realm of life
Lydia Sigourney letter to George Griffin
No full textSecond page of letter from Lydia Sigourney to George Griffin in which she expresses doubt that the authors of New York will offer her any help or advice in her literary endeavors
Lydia Child letter to William Parker Cutler
No full textFourth page of a letter from Lydia Child to William Parker Cutler in which she praises his recent speech on slavery, and decries the effect of slavery on the system of laborers and the structure of free government
Contrapunteos de Lydia Cabrera
No full textEven today in the history of Cuban anthropology, little attention is paid to the writer and anthropologist Lydia Cabrera, who has only recently begun to be part of the list of intellectuals in official Cuban culture. However, because of her work and life trajectory, Cabrera can be considered the modern founder of studies on Afro-Cuban religions.
The main purpose of this text is to analyse Lydia Cabrera’s ethnographic work based on the idea that there was a ‘counterpoint’, a dialogue, a metaphorical game, between the liminal identity of the author herself – manifested in a racial, cultural, gender, social and political sense – and her interest and dedication to the contribution of slaves and the population of African origin to the history, culture and, ultimately, the identity of their Cuban homeland.Todavía hoy en la historia de la antropología cubana se presta poca atención a la escritora y antropóloga Lydia Cabrera, quien solo muy recientemente ha empezado a formar parte de la nómina intelectual de la cultura cubana oficial. Sin embargo, en función de su obra y trayectoria vital puede considerarse a Cabrera como la fundadora moderna de los estudios sobre las religiones afrocubanas.
El objeto central de este texto es analizar el trabajo etnográfico de Lydia Cabrera a partir de la idea de que existe un contrapunteo, un diálogo, un juego metafórico, entre la identidad liminar de la propia autora -manifiesta en un sentido racial, cultural, de género, social y político- y su interés y dedicación a la aportación de los esclavos y la población de origen africano a la historia, a la cultura y, en última instancia, a la identidad misma de su patria cubana
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