1,356,803 research outputs found
John Wain
No full text"Sapper John Wain VX 134528 7 Fld Survey Coy 1942-43 Darwin, Adelaide rv, Daly Rv".Sapper John Wain VX 134528 7 Field Survey Company 1942-43 Darwin, Adelaide River, Daly River
Douglas and Duncan Wain
No full textPhotograph - Douglas and Duncan Wain with their mother in front of a house, Athabasca, Albert
‘He invented a cat style, a cat society, a whole cat world’: The Electrical Life of Louis Wain and the origins of cat
Full text linkWill Sharpe, director of The Electrical Life of Louis Wain (2021), suggested that the subject of his biopic ‘understood what a cat meme is.’ This perception shapes his portrayal of the Victorian-era artist, an illustrator famed for his drawings of anthropomorphic cats. Cats are depicted communicating in meme-like ‘lolspeak,’ and the film’s aesthetic, a collaboration involving various artists, evokes the reworking and remixing which drives meme creation. The companionship which cats provide for Wain recalls the anthropomorphic ‘cuteness’ embedded in present-day digital services to soften their impersonal nature. These characteristics reflect the tendency in biopics to represent artists as outsiders, figures who suffer in a cruel world. However, the suggestion that Wain’s mental illness shaped the nature of his illustrations is more problematic: forging close links between Wain’s illness and his work divorces him from his contemporaries whose own anthropomorphic cats could have influenced Wain and current meme culture. Representations of cats throughout history have presented these creatures as both familiar and strange, and this duality is evident in the film: while presenting Wain’s work as the forerunner to the cat meme, the film relies on the tired discourse of the suffering artist which divorces him from the world in which he lived
The Hay Wain at 200 years and how it helps us to think about the climate emergency.
No full textThe Hay Wain, John Constable’s best-known painting, is 200 hundred years old. This blog post follows my participation in a panel discussion for the National Gallery to celebrate that bicentenary. My contribution asked how The Hay Wain can help our thinking about the climate emergency, species loss, and changing land management practices
Cultural Materials Conservation in Australia:critical reflections and key issues in the twenty-first century
No full textThe conservation profession in Australia has a tradition of thoughtful, collaborative and innovative work that has continuously sought to improve techniques, explore new developments and respond to changes in heritage and the wider world. The interim constitution of the Institute for the Conservation of Cultural Material that established the AICCM in 1972, the Museums in Australia 1975 (Pigott) Report and the 1998 National Policy and Strategy for the Conservation of Australia's Movable Cultural Heritage began a tradition of broad engagement. This was continued with interactions with other significant Australian heritage influences such as the Burra Charter, Significance 2.0, and an increasing awareness of Indigenous issues. The pace of change has continued to accelerate, and even before the extraordinary events of late 2019 and 2020 it was apparent that it was time to take stock again, leading to the call for papers for this volume
Malaysia: tolerant reputation, troubled reality
No full textThe recent vandalisation of a string of Christian churches in Malaysia has, again, focussed attention on the challenges of communal politics in modern Malaysia. At the Wednesday Lowy Lunch on 10 February, Barry Wain discussed how these attacks reflect a deep crisis at the heart of Malaysian politics today and how this crisis developed during the 22-year rule of Prime Minister Mahathir Mohamad and since his retirement in 2003. Barry Wain, author of the recently released \u27Malaysian Maverick: Mahathir Mohamad in Turbulent Times\u27, is Writer-in-Residence at the Institute of Southeast Asian Studies in Singapore
Density of a Reintroduced Population of Bornean Orangutans (Pongo pygmaeus) in Pristine and Disturbed Forest Areas, Sungai Wain Protection Forest, East Kalimantan, Indonesia
Full text linkSungai Wain Protection Forest is among the final extant primary lowland coastal forests remaining in East Kalimantan (Fredriksson and Nijman, 2004). From 1992-1997 82 formerly captive Bornean orangutans (Pongo pygmaeus) were released in Sungai Wain Protection Forest through the Wanariset Orangutan Reintroduction Project (Russon and Susilo, 1999). Forest fires burned approximately 60% of the reserve in 1998 (Fredriksson and Nijman, 2004). An extensive nest census conducted in 1998 produced an estimate of 13-17 orangutans remaining in Sungai Wain Protection Forest (Russon and Susilo, 1999). Very little research has been conducted on this reintroduced population of orangutans since the 1998 nest survey. In this study, a new nest survey will be conducted in order to produce a current estimate of orangutan densities in Sungai Wain Protection Forest.
Orangutan density estimates in the primary forest area will be compared to densities in areas of forest
which have been disturbed by fires
Hijrah dalam perspektif komunitas Wahana Intelektual Muda (WAIN MUDA)
Full text linkPenelitian ini mengkaji fenomena pengalaman keberagamaan hijrah pada komunitas Wahana Intelektual Muda (Wain Muda). Karena generasi muda pada zaman ini memanfaatkan media sosial sebagai ladang untuk berkreatifitas seperti membuat akun komunitas hijrah dengan memberikan informasi kajian mengenai agama.
Tujuan dari penelitian ini yaitu untuk mengetahui pemahaman hijrah menurut anggota komunitas Wain Muda, proses pelaksanaan hijrah menurut anggota komunitas Wain Muda, perilaku keagamaan komunitas Wain Muda pasca hijrah.
Metode penelitian yang digunakan ialah metode kualitatif. Terdapat dua sumber data yang menjadi rujukan dalam penelitian ini, yaitu sumber data primer dimana penulis melakukan pengamatan langsung dan wawancara kemudian sumber data sekunder merupakan keterangan-keterangan serta penjelasan yang diperoleh dari gambar, dokumen, arsip, serta foto.
Komunitas Wain Muda menggunakan media sosial sebagai sarana untuk menyampaikan dakwahnya dalam bidang keagamaan. Selain itu komunitas ini juga mengadakan kegiatan sosial sepeti zakat, dan donasi yatim piatu. Sedangkan dalam bidang pendidikannya komunitas ini memberikan motivasi melaui workshop atau seminar di tiap lembaga pendidikan. Tujuannya menjadikan generasi bangsa menjadi berahlakul karimah. Informasi dari tiga program tersebut disampaikan melalui media sosial, karena media sosial bisa menjadi fasilitas untuk generasi muda dalam mendapatkan informasi dari program komunitas Wain Muda.
Hasil penelitian menyatakan bahwa pertama, pemahan hijrah menurut anggota komunitas Wain Muda pada dasarnya mengikuti pola amanu, hajaru, dan jihadu. Kedua, pelaksanaan hijrah anggota komunitas Wain Muda melalui proses konversi dengan tahap: (a) Masa tenang sebelum hijrah atau konversi. Masa ini belum mempengaruhi anggota komunitas Wain Muda, terjadi semacam sikap acuh tak acuh terhadap agama. (b) Masa ketidaktenangan atau masa konflik. Yang mana pada masa ini anggota komunitas Wain Muda merasakan kegelisahan-kegelisahan, karena dihadapkan dengan mengingat akan dosa. (c) Masa konversi. Setelah melalui kegelisahan-kegelisahan anggota komunitas Wain Muda mencari jalan keluar untuk menenangkan jiwanya dengan mendekatkan diri kepada Allah SWT. (d) Masa tenang pasca hijrah atau konversi. Pada saat ini merasakan kedamaian dan ketenangan akan ajaran yang diyakininya. Ketiga, perilaku keagamaan pada anggota komunitas Wain Muda pasca hijrah dalam mengekspresikan keagamaannya sudah tidak canggung lagi, serta merasakan percaya diri dalam melakukan ibadahnya
John Wain: The Inkling in the Middle
Full text linkJohn Wain (1925-1994) - novelist, poet, and general man of letters – was caught between two literary generations. A tutorial pupil of C.S. Lewis’s at Oxford, he was invited by Lewis to join the Inklings, a private literary club consisting mostly of dons. While Wain enjoyed the company of his seniors, he felt at odds with them on basic matters of literary preference, in particular seeing no point to fantasy. Wain is more often classed with his contemporaries, post-WW2 writers known as The Movement, the University Wits, or the Angry Young Men, poets and novelists in a realist, often sarcastic manner. But his more earnest literary style didn’t fit well with them either. This paper will explore how Wain did, or didn’t, fit in with the two groups he’s associated with, and will then embark on a brief overview of most of his 14 novels, with recommendations for the prospective reader
Louis Wain and the Popularization of House Cats in England
Full text linkLouis Wain (1860-1939) was a British artist who changed the public\u27s perspective of house cats. Wain was an incredibly talented artist who attended the prestigious West London School of Art and went into work as an illustrator. In 1884, he married a woman named Elizabeth Richardson and together they had a house cat named Peter. However, Elizabeth developed breast cancer and passed away shortly after their wedding. In her sickness, Wain drew pictures of Peter to raise her spirits. He used Peter as a muse after her passing, and his art of cats quickly got incredibly popular. Wain illustrated his cats in an anthropomorphic style, giving them large eyes and human clothes. In Wain’s later years, his health quickly deteriorated. He was committed to a mental hospital when he was 63 years old and lived out the rest of his life in various hospitals.https://louis.uah.edu/honors-399/1021/thumbnail.jp
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