title: 'Mong'st the furies finde just recompence': Suicide and the supernatural in William Sampson's The Vow Breaker (1636)

authors: Martin, Fiona

abstract: The prevailing view on suicide in early modern England was that it was absolutely 'contrary to the Lawes and ordinances of God: 1 and contemporary theologians including John Sym, William Willymat, Robert Hill and Richard Greenham expounded in sermons and treatises on the prohibitions against self-murder and the dire consequences attendant upon the soul of the deceased.2 To take one's own life indirectly challenged the authority of the Church, and suicide, in its violation of community values, also awakened fears of the supernatural and of what the condemned soul might be capable. On the popular stage, of course, dramatizations of suicide could provide shocking but arresting scenes of conflict, both on the personal level and within the affected community.

text: 'Mong'st the furies finde just recompence': Suicide and the supernatural in William Sampson's The Vow Breaker (1636) The prevailing view on suicide in early modern England was that it was absolutely 'contrary to the Lawes and ordinances of God: 1 and contemporary theologians including John Sym, William Willymat, Robert Hill and Richard Greenham expounded in sermons and treatises on the prohibitions against self-murder and the dire consequences attendant upon the soul of the deceased.2 To take one's own life indirectly challenged the authority of the Church, and suicide, in its violation of community values, also awakened fears of the supernatural and of what the condemned soul might be capable. On the popular stage, of course, dramatizations of suicide could provide shocking but arresting scenes of conflict, both on the personal level and within the affected community.

year: 2015

title: E/Z isomerism in monoalkylated derivatives of [Pt₂(μ-S)₂(PPh₃)₄] containing 2,4-dinitrophenylhydrazone substituents

authors: Ujam, Oguejiofo Theophilus

subjects: Platinum complexes

abstract: Alkylation of [Pt₂(m-S)₂(PPh₃)₄] with 2,4-dinitrophenylhydrazone-functionalized alkylating agents XC6H4C{¼NNHC₆H₃(NO₂)₂}CH2Br (X¼H, Ph) gives monoalkylated cations [Pt₂(m-S){m-SCH₂C{¼NNHC₆H₃(NO₂)₂}C₆H₄X}(PPh₃)₄]⁺. An X-ray diffraction study on [Pt₂(m-S){m-SCH₂C{¼NNHC₆H₃(NO₂)₂}Ph}(PPh₃)₄]BPh₄ shows the crystal to be the Z isomer, with the phenyl ring and NHC₆H₃(NO₂)₂ groups mutually trans. ¹H- and ³¹P{¹H} NMR spectroscopic methods indicate a mixture of Z (major) and E (minor) isomers in solution, which slowly convert mainly to the E isomer. Reaction of [Pt₂(m-S)₂ (PPh₃)₄] with the dinitrophenylhydrazone of chloroacetone [ClCH₂C{¼NNH(C₆H₃(NO₂)₂}Me] and NaBPh₄ gives [Pt₂ (m-S){m-SCH₂C{¼NNHC₆H₃(NO₂)₂}Me}(PPh₃)₄]BPh₄, which exists as a single (E) isomer.

text: E/Z isomerism in monoalkylated derivatives of [Pt₂(μ-S)₂(PPh₃)₄] containing 2,4-dinitrophenylhydrazone substituents Alkylation of [Pt₂(m-S)₂(PPh₃)₄] with 2,4-dinitrophenylhydrazone-functionalized alkylating agents XC6H4C{¼NNHC₆H₃(NO₂)₂}CH2Br (X¼H, Ph) gives monoalkylated cations [Pt₂(m-S){m-SCH₂C{¼NNHC₆H₃(NO₂)₂}C₆H₄X}(PPh₃)₄]⁺. An X-ray diffraction study on [Pt₂(m-S){m-SCH₂C{¼NNHC₆H₃(NO₂)₂}Ph}(PPh₃)₄]BPh₄ shows the crystal to be the Z isomer, with the phenyl ring and NHC₆H₃(NO₂)₂ groups mutually trans. ¹H- and ³¹P{¹H} NMR spectroscopic methods indicate a mixture of Z (major) and E (minor) isomers in solution, which slowly convert mainly to the E isomer. Reaction of [Pt₂(m-S)₂ (PPh₃)₄] with the dinitrophenylhydrazone of chloroacetone [ClCH₂C{¼NNH(C₆H₃(NO₂)₂}Me] and NaBPh₄ gives [Pt₂ (m-S){m-SCH₂C{¼NNHC₆H₃(NO₂)₂}Me}(PPh₃)₄]BPh₄, which exists as a single (E) isomer.

year: 2011

title: Viruses without vaccines, or valuing indigenous research? The tensions of introducing Western research assessment practices into an indigenous university

authors: Bruce Ferguson, Pip

abstract: Over my past twenty-five years of educational practice, I have striven to develop a better understanding of indigenous ways of being and doing (in New Zealand’s case, this involves the values and knowledge of Māori). I have done this by visiting and occasionally staying on marae (Māori gathering-places); by reading relevant literature; by engaging in conversations with knowledgeable scholars and by researching the impact of Western practices on indigenous peoples.

In 2003 I managed a research team for Te Wānanga o Aotearoa, a Māori tertiary institution with branches across the country. Our Tertiary Education Commission had just introduced a variation of the English RAE, called the Performance-Based Research Fund, through which government research funds would henceforth be distributed. In collaboration with Māori colleagues, we chose to enter this process, believing that Māori research would be recognised and funded by our participation.

While this proved to be the case, there were significant examples of values clashes, such as the requirement for people to ‘boast’ of their research achievements in a context where such boasting is anathema; to claim ownership of knowledge where tradition often indicates that knowledge is not the property of individuals; and worst, at one point I found myself accused by my Māori manager of introducing ‘viruses without vaccines’. By this he meant Westernised ideas and practices which appeared to be benevolent but in fact were toxic (the idea derives from white settlers who apparently gave native Americans blankets permeated with a virus, causing thousands to die).

In this paper I will explore tensions of operating cross-culturally, and whether/how we can protect people from unintended toxic consequences of intended benevolent actions.

text: Viruses without vaccines, or valuing indigenous research? The tensions of introducing Western research assessment practices into an indigenous university Over my past twenty-five years of educational practice, I have striven to develop a better understanding of indigenous ways of being and doing (in New Zealand’s case, this involves the values and knowledge of Māori). I have done this by visiting and occasionally staying on marae (Māori gathering-places); by reading relevant literature; by engaging in conversations with knowledgeable scholars and by researching the impact of Western practices on indigenous peoples.

In 2003 I managed a research team for Te Wānanga o Aotearoa, a Māori tertiary institution with branches across the country. Our Tertiary Education Commission had just introduced a variation of the English RAE, called the Performance-Based Research Fund, through which government research funds would henceforth be distributed. In collaboration with Māori colleagues, we chose to enter this process, believing that Māori research would be recognised and funded by our participation.

While this proved to be the case, there were significant examples of values clashes, such as the requirement for people to ‘boast’ of their research achievements in a context where such boasting is anathema; to claim ownership of knowledge where tradition often indicates that knowledge is not the property of individuals; and worst, at one point I found myself accused by my Māori manager of introducing ‘viruses without vaccines’. By this he meant Westernised ideas and practices which appeared to be benevolent but in fact were toxic (the idea derives from white settlers who apparently gave native Americans blankets permeated with a virus, causing thousands to die).

In this paper I will explore tensions of operating cross-culturally, and whether/how we can protect people from unintended toxic consequences of intended benevolent actions.

year: 2012