#augustine institute

[theologyforthelayman]

Why This Catholic Curriculum is a Game-Changer

Join us in this enlightening discussion as we explore why the Word of Life Catholic Curriculum is a true game-changer! I’m William Hemsworth, and in this episode, I’m honored to welcome Dr. Ben Akers, Associate Professor of Theology and Chief Content Officer at the Augustine Institute. We delve into the revolutionary aspects of this K-8 religious education program, developed in partnership with…

[direwombat]

i need to wordsmith this paragraph but...sometimes u gotta romanticize the things u (a lapsed catholic) remember from church

[floripire]

meet: wade rivers

[rabbitcruiser]

National Higher Education Day

National  Higher Education Day is celebrated on June 6 every year to recognize  the importance of education in improving our lives. To excel in your  dream job, it is important to have the latest knowledge in that field,  which can be attained through higher education. Millions of young and  old people take time out on this day to make plans to get a higher  education and think about the options that they have by researching scholarships, potential career choices, and even doing a bit of job-shadowing.

History of National Higher Education Day

National  Higher Education Day was founded by Izamar Olaguez and Marcie Hronis in  2015. The main purpose behind celebrating this day is to motivate  students to pursue higher education and make college fees affordable for  all. Each year, hundreds of students and universities unite to spread  awareness about National Higher Education Day in the U.S.

The  federal government signed the Higher Education Act in 1965. The main  purpose of signing this act was to improve the higher education programs  of educational institutions in the U.S. and offer monetary assistance  to students who are unable to afford their college fees.

The  Higher Education Act was backed by both the federal and national level  governments. Individual states also developed a similar program to  support students who want to enroll in colleges and universities for  higher education. Making higher education accessible is the primary goal  of National Higher Education Day. This includes motivating and funding  students to get enrolled in an undergraduate or a postgraduate degree  program.

National Higher Education Day also initiates various  activities, which are continued all year round. It helps students get  useful information on how to get scholarships and prepare themselves  both mentally and financially for pursuing a higher education degree in  the U.S.

National Higher Education Day timeline

1850 America's Educational Boom

More than 200 higher education institutions are established in the U.S.

1862 The Morrill Act of 1862

New western states create colleges for agricultural, mechanical, and military sciences.

1900 Association of American Universities

Presidents of Ph.D.-granting universities unite to develop policies for higher education

1918 American universities and WWI

American universities create special training courses for military personnel in WWI.

How to Celebrate National Higher Education Day

Raise awareness for higher education

Opt for educational counseling

Become part of an online community

Celebrate  National Higher Education Day by posting about the benefits of higher  education online and on various social media sites with the hashtag  #NationalHigherEducationDay. Moreover, you can also post interesting  pictures related to your education and your upcoming academic goals. You  can share how your school, college, or university has groomed you in  both your personal and academic life.

If  you are still unsure about your future studies then now is the perfect  time to discuss this with a trained professional. Through a professional  counselor, you can get the right type of assistance to develop your  educational plan and pick the right type of college and courses based on  your interests, skills, and abilities.

You  can join an online community on Facebook or any other social networking  site that you frequently use. You can interact with other fellow  students who are a part of a similar undergraduate or postgraduate  degree program. Through these communities, students get to share free  educational resources and help each other get paid and unpaid  internships that are specifically offered to college and university  students.

5 Facts About American Colleges That Are Worth Knowing

A quirky college club

Doctor of Amphibious Letters

World's biggest library

Girl power

5,000+ colleges

There's  a Squirrel Club at the University of Michigan with more than 400 active  members that come together annually to feed squirrels.

Kermit the frog was awarded an honorary doctorate from Southampton College.

Harvard boasts the world's biggest library with over 15.8 million items of reading material.

There are more than 60 female colleges in the U.S.

There are around 5,000 higher education institutions in the U.S.

Why we love National Higher Education Day

Employees can excel in their current fields

It gives tips for finding college scholarships

It appreciates the efforts of college students

This  day inspires those working professionals who want to advance in their  respective fields. Getting a postgraduate degree can help professionals  get familiar with the latest market trends that are in sync with their  current fields. Higher education also helps people learn interpersonal  skills that can turn them into valuable assets for their future  organizations.

Pursuing  a higher education degree requires a financial commitment. Higher  education can be rewarding for those who want to switch to a new field  or excel in their existing field of study. However, most students don't  consider going to a college or university after school due to a lack of  financial support. The good news is that there are different scholarship  programs for students that are funded by the government and private  organizations. Some of these private organizations are directly  affiliated with different colleges and universities of the country.  Students can either directly reach out to these organizations or apply  for a scholarship program through their college or university.

This  day is also celebrated to appreciate the efforts of students who are  already receiving a higher education. Education after school is not free  in the U.S. Students are required to pay their tuition fee alongside  other college expenses including conveyance and many end up accumulating  large amounts of student-loan debt.  To pay for these expenses, many students have to do part-time jobs,  which again can be quite challenging to manage alongside their studies.  This day, therefore, is a great way to appreciate the efforts of these  hardworking students and motivate them to complete their higher  education.

Source

[superbdonutpoetry]

Because It Matters

I am currently doing the DBI course and have progressed to DBI5 in two days already, not that I’m bragging, it’s just that I find it all exceedingly interesting in a world packed to the brim with lies and abject spiritual ignorance. I am about to start on the second video of Dispensational history, hence my previous posts on dispensationalism, which I suspect some are finding hard to…

[winepresswrath]

I really want to know what Mercy's association with the eighth looks like. All the other OG lyctors have nice legible relationships with with their pet planets where you can look at their personalities and the corresponding cultures and philosophies and then extrapolate, but Mercy and the Eighth have me stymied.

It's not like there's no overlap- they both go in for dour fun hating, there's a certain superficial brittleness covering up genuine principle, someone with no talent for inference has probably tried to compile her most bitterly exasperated asides into a holy book. The mad science they absolutely got from her, the religious fervour makes sense in terms of where her head was presumably at thousands of years ago, but I cannot see her having the patience to deal with their appetite for ritual and the soul siphoning and breeding cavaliers for batteries doesn't feel like something she'd be into on an institutional level. the eighth reads like mercy left a bunch of freshly resurrected amnesiac zombies with a very terse orientation package, some absolutely deranged medical notes and very strict instructions on lab safety alongside a rule about how they should only contact her if a significant section of the planet is on fire and then they developed a whole religion and culture about it while she checked in very occasionally to yell at them more about lab safety. Then when the other lyctors told her her children were ruining the vibe and inventing fundamentalism she got defensive about how fun is overrated and they have self determination AUGUSTINE, not everyone needs to micromanage and also look at what the third has done with commerce. Absentee patron saint of the year.

[mimi-0007]

𝗔𝗡𝗡𝗔 𝗝𝗨𝗟𝗜𝗔 𝗛𝗔𝗬𝗪𝗢𝗢𝗗 𝗖𝗢𝗢𝗣𝗘𝗥 (1858-1964)

Anna Julia Haywood Cooper was a writer, teacher, and activist who championed education for African Americans and women. Born into bôndage in 1858 in Raleigh, North Carolina, she was the daughter of an enslaved woman, Hannah Stanley, and her owner, George Washington Haywood.

In 1867, two years after the end of the Civil Wàr, Anna began her formal education at Saint Augustine’s Normal School and Collegiate Institute, a coeducational facility built for former slàves. There she received the equivalent of a high school education.

Anna Haywood married George A.G. Cooper, a teacher of theology at Saint Augustine’s, in 1877. When her husband died in 1879, Cooper decided to pursue a college degree. She attended Oberlin College in Ohio on a tuition scholarship, earning a BA in 1884 and a Masters in Mathematics in 1887. After graduation Cooper worked at Wilberforce University and Saint Augustine’s before moving to Washington, D.C. to teach at Washington Colored High School. She met another teacher, Mary Church (Terrell), who, along with Cooper, boarded at the home of Alexander Crummell, a prominent clergyman, intellectual, and proponent of African American emigration to Liberia.

Cooper published her first book, A Voice from the South by a Black Woman of the South, in 1892. In addition to calling for equal education for women, A Voice from the South advanced Cooper’s assertion that educated African American women were necessary for uplifting the entire black race. The book of essays gained national attention, and Cooper began lecturing across the country on topics such as education, civil rights, and the status of black women. In 1902, Cooper began a controversial stint as principal of M Street High School (formerly Washington Colored High). The white Washington, D.C. school board disagreed with her educational approach for black students, which focused on college preparation, and she resigned in 1906.

In addition to working to advance African American educational opportunities, Cooper also established and co-founded several organizations to promote black civil rights causes. She helped found the Colored Women’s League in 1892, and she joined the executive committee of the first Pan-African Conference in 1900. Since the Young Women’s Christian Association (YWCA) and the Young Men’s Christian Association (YMCA) did not accept African American members, she created “colored” branches to provide support for young black migrants moving from the South into Washington, D.C.

Cooper resumed graduate study in 1911 at Columbia University in New York City, New York. After the death of her brother in 1915, however, she postponed pursuing her doctorate in order to raise his five grandchildren. She returned to school in 1924 when she enrolled at the University of Paris in France. In 1925, at the age of 67, Cooper became the fourth African American woman to obtain a Doctorate of Philosophy.

In 1930, Cooper retired from teaching to assume the presidency of Frelinghuysen University, a school for black adults. She served as the school’s registrar after it was reorganized into the Frelinghuysen Group of Schools for Colored People. Cooper remained in that position until the school closed in the 1950s.

Anna Julia Cooper dièd in 1964 in Washington, D.C. at the age of 105.

[materialsscienceandengineering]

SI Derived Units: Electric Charge and the Coulomb

The named SI derived unit of the coulomb is the unit of electric charge, which can be positive or negative. The coulomb was named for Charles-Augustin de Coulomb and officially recognized as a unit in 1881, after the ohm, farad, and volt had already been recognized.

Mathematically, the coulomb is represented by the capital letter C. In base SI units it is equivalent to 1 A s. The coulomb does not have many equivalent units in other unit systems, but 1 C equals approximately 3x10^9 statC or 6.2x10^18 e, where a statC is a statcoulomb (also known as the franklin or esu), used in CGS units, and e is the elementary charge.

Sources/Further Reading: (Wikipedia: Coulomb, Electric charge - image source) (Metric System) (Rochester Institute of Technology) (Tennessee Tech)

[cartermagazine]

Today In History

John Hope Franklin, American historian and educator was born in Rentiesville, OK, on this date January 2, 1915.

Noted for his scholarly reappraisal of the American Civil War era and the importance of the black struggle in shaping modern American identity, John Hop Franklin helped fashion the legal brief that led to the historic Supreme Court decision outlawing public school segregation, Brown v. Board of Education of Topeka (1954).

Franklin has had a distinguished career as a historian and educator. He has served as professor at Fisk University, Saint Augustine's College (Raleigh, North Carolina), North Carolina Central University (Durham), and Howard University (Washington, D.C.). Subsequently, he chaired the Department of History at Brooklyn College and has been John Matthews Manly Distinguished Service Professor of History at the University of Chicago, James B. Duke Professor of History at Duke University, Fulbright Professor in Australia, and Pitt Professor of American History and Institutions at Cambridge University, England.

His many awards include the Jefferson Medal of the Council for Advancement and Support of Education (1984), the Clarence Holte Literary Prize (1985), the Jefferson Medal of the American Philosophical Society, the National Endowment for Humanities Charles Frankel Award in (1993), and the Presidential Medal of Freedom (1995).

CARTER™ Magazine carter-mag.com #wherehistoryandhiphopmeet #historyandhiphop365 #cartermagazine #carter #johnhopefranklin #blackhistorymonth #blackhistory #history

[theologyforthelayman]

The Augustine Institute and Ignatius Press Renew Catechesis in Completed Word of Life Curriculum

Denver, CO, June 10, 2024—As any catechist can attest, old models of passing on the Catholic faith to the next generation grow less effective by the minute. This generation desires new methods to learn the faith and be invited into a relationship with Jesus. To answer this need, Catholic publisher Ignatius Press united with the Augustine Institute, known globally for its dynamic Catholic content…

[nobrashfestivity]

František Drtikol

Although he aspired to be a painter, Frantisek Drtikol became a photographer to heed his pragmatic father's wishes. After graduating from the Teaching and Research Institute for Photography in Munich in 1903, he worked in various photography studios from Munich to Switzerland, producing two albums of landscape images in his spare time. In 1907 he established his own studio in his hometown of Pribram, earning a living making portraits. He briefly collaborated with Augustin Skarda on a 1911 album of oil prints titled "From the Yards and Courtyards of Old Prague," but the partnership ended by 1921.

Drtikol continued to photograph, eventually specializing in photography of the nude. His images are believed to be among the first photographic nude studies ever made in Bohemia. In 1935 Dritkol abandoned photography to return to painting, his first love, which he believed could better express his burgeoning spirituality.

[justforbooks]

Hannah Arendt,

born Johanna Arendt; 14 October 1906 – 4 December 1975) was a German-American historian and philosopher. She was one of the most influential political theorists of the 20th century.

Her works cover a broad range of topics, but she is best known for those dealing with the nature of wealth, power and evil, as well as politics, direct democracy, authority, tradition and totalitarianism. She is also remembered for the controversy surrounding the trial of Adolf Eichmann, for her attempt to explain how ordinary people become actors in totalitarian systems, which was considered by some an apologia, and for the phrase "the banality of evil." Her name appears in the names of journals, schools, scholarly prizes, humanitarian prizes, think-tanks, and streets; appears on stamps and monuments; and is attached to other cultural and institutional markers that commemorate her thought.

Hannah Arendt was born to a Jewish family in Linden (now a district of Hanover, Germany) in 1906. When she was three, her family moved to the East Prussian capital of Königsberg for her father's health care. Paul Arendt had contracted syphilis in his youth but was thought to be in remission when Arendt was born. He died when she was seven. Arendt was raised in a politically progressive, secular family, her mother being an ardent Social Democrat. After completing secondary education in Berlin, Arendt studied at the University of Marburg under Martin Heidegger, with whom she engaged in a romantic affair that began while she was his student. She obtained her doctorate in philosophy at the University of Heidelberg in 1929. Her dissertation was titled Love and Saint Augustine, and her supervisor was the existentialist philosopher Karl Jaspers.

Hannah Arendt married Günther Stern in 1929 but soon began to encounter increasing antisemitism in the 1930s Nazi Germany. In 1933, the year Adolf Hitler came to power, Arendt was arrested and briefly imprisoned by the Gestapo for performing illegal research into antisemitism. On release, she fled Germany, living in Czechoslovakia and Switzerland before settling in Paris. There she worked for Youth Aliyah, assisting young Jews to emigrate to the British Mandate of Palestine. She was stripped of her German citizenship in 1937. Divorcing Stern that year, she then married Heinrich Blücher in 1940. When Germany invaded France that year she was detained by the French as an alien. She escaped and made her way to the United States in 1941 via Portugal. She settled in New York, which remained her principal residence for the rest of her life. She became a writer and editor and worked for the Jewish Cultural Reconstruction, becoming an American citizen in 1950. With the publication of The Origins of Totalitarianism in 1951, her reputation as a thinker and writer was established, and a series of works followed.

These included the books The Human Condition in 1958, as well as Eichmann in Jerusalem and On Revolution in 1963.

She taught at many American universities while declining tenure-track appointments. She died suddenly of a heart attack in 1975, at the age of 69, leaving her last work, The Life of the Mind, unfinished.

Arendt's five-part series "Eichmann in Jerusalem" appeared in The New Yorker in February 1963 some nine months after Eichmann was hanged on 31 May 1962. By this time his trial was largely forgotten in the popular mind, superseded by intervening world events. However, no other account of either Eichmann or National Socialism has aroused so much controversy. Before its publication, Arendt was considered a brilliant humanistic original political thinker. Her mentor, Karl Jaspers, however, had warned her about a possible adverse outcome, "The Eichmann trial will be no pleasure for you. I'm afraid it cannot go well". On publication, three controversies immediately occupied public attention: the concept of Eichmann as banal, her criticism of the role of Israel and her description of the role played by the Jewish people themselves.

Arendt was profoundly shocked by the response, writing to Karl Jaspers "People are resorting to any means to destroy my reputation... They have spent weeks trying to find something in my past that they can hang on me". Now she was being called arrogant, heartless and ill-informed. She was accused of being duped by Eichmann, of being a "self-hating Jewess", and even an enemy of Israel. Her critics included The Anti-Defamation League and many other Jewish groups, editors of publications she was a contributor to, faculty at the universities she taught at and friends from all parts of her life. Her friend Gershom Scholem, a major scholar of Jewish mysticism, broke off relations with her, publishing their correspondence without her permission. Arendt was criticized by many Jewish public figures, who charged her with coldness and lack of sympathy for the victims of the Holocaust. Because of this lingering criticism neither this book nor any of her other works were translated into Hebrew until 1999.[314] Arendt responded to the controversies in the book's Postscript.

Although Arendt complained that she was being criticized for telling the truth – "what a risky business to tell the truth on a factual level without theoretical and scholarly embroidery" – the criticism was largely directed to her theorizing on the nature of mankind and evil and that ordinary people were driven to commit the inexplicable not so much by hatred and ideology as ambition, and inability to empathize. Equally problematic was the suggestion that the victims deceived themselves and complied in their own destruction.[316] Prior to Arendt's depiction of Eichmann, his popular image had been, as The New York Times put it "the most evil monster of humanity" and as a representative of "an atrocious crime, unparalleled in history", "the extermination of European Jews". As it turned out Arendt and others were correct in pointing out that Eichmann's characterization by the prosecution as the architect and chief technician of the Holocaust was not entirely credible.

While much has been made of Arendt's treatment of Eichmann, Ada Ushpiz, in her 2015 documentary Vita Activa: The Spirit of Hannah Arendt, placed it in a much broader context of the use of rationality to explain seemingly irrational historical events.

In an interview with Joachim Fest in 1964, Arendt was asked about Eichmann's defense that he had made Kant's principle of the duty of obedience his guiding principle all his life. Arendt replied that that was outrageous and that Eichmann was misusing Kant, by not considering the element of judgement required in assessing one's own actions – "Kein Mensch hat bei Kant das Recht zu gehorchen" (No man has, according to Kant, the right to obey), she stated, paraphrasing Kant. The reference was to Kant's Die Religion innerhalb der Grenzen der bloßen Vernunft (Religion within the Bounds of Bare Reason 1793) in which he states:

Der Satz 'man muß Gott mehr gehorchen, als den Menschen' bedeutet nur, daß, wenn die letzten etwas gebieten, was an sich böse (dem Sittengesetz unmittelbar zuwider) ist, ihnen nicht gehorcht werden darf und soll. (The saying, "We must hearken to God, rather than to man," signifies no more than this, viz. that should any earthly legislation enjoin something immediately contradictory of the moral law, obedience is not to be rendered)

Kant clearly defines a higher moral duty than rendering merely unto Caesar. Arendt herself had written in her book "This was outrageous, on the face of it, and also incomprehensible, since Kant's moral philosophy is so closely bound up with man's faculty of judgment, which rules out blind obedience." Arendt's reply to Fest was subsequently corrupted to read Niemand hat das Recht zu gehorchen (No one has the right to obey), which has been widely reproduced, although it does encapsulate an aspect of her moral philosophy.

The phrase Niemand hat das Recht zu gehorchen has become one of her iconic images, appearing on the wall of the house in which she was born, among other places. A fascist bas-relief on the Palazzo degli Uffici Finanziari (1942), in the Piazza del Tribunale, Bolzano, Italy celebrating Mussolini, read Credere, Obbedire, Combattere (Believe, Obey, Combat). In 2017 it was altered to read Hannah Arendt's original words on obedience in the three official languages of the region.

The phrase has been appearing in other artistic work featuring political messages, such as the 2015 installation by Wilfried Gerstel, which has evoked the concept of resistance to dictatorship, as expressed in her essay "Personal Responsibility under Dictatorship" (1964).

Daily inspiration. Discover more photos at Just for Books…?

[gaiuskamilah]

metas/analyses/essays

updated 2024/09/06 - some of these are less structured and more spur of the moment, others more structured and evidently more thought out. it's probably easy to see which is which.

BLADES OF LIGHT AND SHADOW

blades of light and shadow and race-coding

kade and aerin

shadow nia

blades 2 epilogue and the gospel of luke 23:34

blades of light and shadow and motherhood

dinvali-kilvali, orc matriarchy, and power systems

BLOODBOUND

[on-going series] Bloodbound and the Politics of Dominance and Submission [also available on ao3]

bloodbound 2 tapestry analysis

bloodbound and the rejection of christ

jewish influence on bloodbound and the subversion of the vampire trope

vladimir nabokov's lolita and adrian, kamilah, gaius

robert frost's stopping by the woods on a snowy evening and gaius augustine

lily and the shadow den

gaius, history, memory, and the book 2 museum finale

CRIMES OF PASSION

thornecest and the institution of the family

the thornes, sibling incest, societal alienation, and solipsism

FOREIGN AFFAIRS

the love interests as foils to the mc

IT LIVES

danni and parker and their designated symbols

QUEEN B

my opinion on poppy

RIDE OR DIE

ride-or-die, the mirror, and the narrative foil trope

VEIL OF SECRETS

veil of secrets and liberal politics

[cadmusfly]

Non Comprehensive List of the Nice Spanish Paintings That Mysteriously Ended Up in Marshal Soult's Collection

Sourced from the essay Seville's Artistic Heritage during the French Occupation in the book Manet/Velázquez: The French Taste for Spanish Painting, which can be downloaded for free on the Met's website which is frankly awesome but i wish someone OCRed their book

In 1852 at the sale of his collection, there were 109 paintings up for sale - 78 from the Seville School, including 15 Murillos and 15 Zurbaráns.

It's interesting that Soult wanted to legitimize his ownership of these paintings via receipts and official documentation - the biography of him I was machine translating talks about the king questioning his collection and him pulling out receipts for each painting. But, well, the essay puts it like this: "The existence of an official letter can be explained by Soult's desire to dress up in legal or formal terms what was in reality theft or extortion."

I might put excerpts from the essay in a different post, but for now, let's look at the list! Modern locations of the paintings are in parentheses, and I must say, for an essay critical of historical reappropriation of artwork, a lot of these artworks are still extant. Not a dig or anything, just an observation.

I do not condone extorting or stealing priceless Spanish artworks anyway

On with the show!

Murillo The Immaculate Conception (Museo Nacional del Prado, Madrid) Virgin and Child (Walker Art Gallery, Liverpool) Saint Elizabeth of Hungary Nursing the Sick (Church of the Hospital de la Caridad, Seville) Christ Healing the Paralytic at the Pool of Bethesda (National Gallery, London) The Return of the Prodigal Son (National Gallery of Art, Washington, D.C.) Abraham and the Three Angels (National Gallery Of Canada, Ottawa) The Liberation of Saint Peter (State Hermitage Museum, St. Petersburg) Saint Junipero and the Pauper (Musée du Louvre, Paris) Saint Salvador de Horta and the Inquisitor Of Aragon (Musée Bonnat, Bayonne) Brother Julián de Alcalá and the Soul of Philip II (Sterling and Francine Clark Art Institute, Williamstown, Mass.) The Angels' Kitchen (Musée du Louvre, Paris) The Dream Of the Patrician (Museo Nacional del Prado, Madrid) The Patrician John and His Wife (Museo Nacional del Prado, Madrid) The Triumph of the Eucharist (Lord Farringdon Collection, Buscot Park, Farringdon, England) Saint Augustine in Ecstasy [Not sourced from the above book, from a Christies auction actually]

Herrera the Elder The Israelites Receiving Manna (unknown/destroyed?) Moses Striking the Rock (unknown/destroyed?) The Marriage at Cana (unknown/destroyed?) The Multiplication of the Loaves and Fishes (Musée d'Amiens, destroyed in 1918) Last Communion of Saint Bonaventure (Musée du Louvre, Paris) Saint Basil Dictating His Doctrine (Musée du Louvre, Paris)

Zurbarán Saint Apollonia (Musée du Louvre, Paris) Saint Lucy Musée des Beaux-Arts, Chartres Saint Anthony Abbot (private collection, Madrid) Saint Lawrence (State Hermitage, St. Petersburg) Saint Bonaventure at the Council of Lyon (Musée du Louvre, Paris) Saint Bonaventure on His Bier (Musée du Louvre, Paris) The Apotheosis of Saint Thomas Aquinas (Museo de Bellas Artes, Seville) Saints Romanus and Barulas (Art Institute of Chicago) paintings of the archangel Gabriel and Saint Agatha (both Musée de Montpellier)

Cano Saint John with the Poisoned Chalice and Saint James the Apostle (both Musée du Louvre, Paris) Saint John Giving Communion to the Virgin (Palazzo Bianco, Genoa) Saint John's Vision Of God (John and Mable Ringling Museum Of Art, Sarasota) Charity and Faith (present location unknown; 1852 Soult sale) Saint Agnes (destroyed in fire in the Staatliche Museen, Berlin)

Uncertain source, thought to be Murillo at the time A Resting Virgin (usually identified as The Holy Family with the Infant Saint John the Baptist, Wallace Collection London) The Death Of Abel Saint Peter Saint Paul

Other artists in his collection whose specific works weren't named Sebastiån de Llanos Valdés Pedro de Camprobin José Antolinez Sebastiån Gomez

[uwmspeccoll]

Typography Tuesday

Last week we presented a 1900 edition of The Confessions of St. Augustine with illustrations by Paul Woodroffe (1875-1954) and a title-page border designed by Laurence Housman (1865-1959), all engraved in wood by Houseman's sister Clemence Houseman (1861-1955). Another visual element in the book is the use of elaborate, wood-engraved, Arts and Crafts-style initials found throughout the book. Today we are showcasing all the initial letters used in the publication.

Their design is uncredited, but it is possible that they could have been designed by Woodroffe as he was deeply influenced by the Arts and Crafts movement. Two years after illustrating this book, Woodroffe was elected a member of the Art Workers' Guild, an organization of artist and designers associated with the ideas of William Morris and the Arts and Crafts movement, and in the same year he became closely associated with Charles Robert Ashbee and his Guild of Handicraft and Essex House Press, institutions closely allied with the movement. Again, it's conjecture, but we would like to think that Clemence Houseman had a hand in engraving these initials.

View more posts with wood engravings by Clemence Houseman.

View other posts with illustrations by Paul Woodroffe.

View a few other posts with books in the Arts & Crafts style.

View more Typography Tuesday posts.

[moneeb0930]

𝗔𝗡𝗡𝗔 𝗝𝗨𝗟𝗜𝗔 𝗛𝗔𝗬𝗪𝗢𝗢𝗗 𝗖𝗢𝗢𝗣𝗘𝗥 (1858-1964)

Anna Julia Haywood Cooper was a writer, teacher, and activist who championed education for African Americans and women. Born into bôndage in 1858 in Raleigh, North Carolina, she was the daughter of an enslaved woman, Hannah Stanley, and her owner, George Washington Haywood.

In 1867, two years after the end of the Civil Wàr, Anna began her formal education at Saint Augustine’s Normal School and Collegiate Institute, a coeducational facility built for former slàves. There, she received the equivalent of a high school education.

Anna Haywood married George A.G. Cooper, a teacher of theology at Saint Augustine’s, in 1877. When her husband died in 1879, Cooper decided to pursue a college degree. She attended Oberlin College in Ohio on a tuition scholarship, earning a BA in 1884 and a Masters in mathematics in 1887. After graduation, Cooper worked at Wilberforce University and Saint Augustine’s before moving to Washington, D.C. to teach at Washington Colored High School. She met another teacher, Mary Church (Terrell), who, along with Cooper, boarded at the home of Alexander Crummell, a prominent clergyman, intellectual, and proponent of African American emigration to Liberia.

Cooper published her first book, A Voice from the South by a Black Woman of the South, in 1892. In addition to calling for equal education for women, A Voice from the South advanced Cooper’s assertion that educated African American women were necessary for uplifting the entire black race. The book of essays gained national attention, and Cooper began lecturing across the country on topics such as education, civil rights, and the status of black women. In 1902, Cooper began a controversial stint as principal of M Street High School (formerly Washington Colored High). The white Washington, D.C. school board disagreed with her educational approach for black students, which focused on college preparation, and she resigned in 1906.

In addition to working to advance African American educational opportunities, Cooper also established and co-founded several organizations to promote black civil rights causes. She helped found the Colored Women’s League in 1892, and she joined the executive committee of the first Pan-African Conference in 1900. Since the Young Women’s Christian Association (YWCA) and the Young Men’s Christian Association (YMCA) did not accept African American members, she created “colored” branches to provide support for young black migrants moving from the South into Washington, D.C.

Cooper resumed graduate study in 1911 at Columbia University in New York City, New York. After the death of her brother in 1915, however, she postponed pursuing her doctorate in order to raise his five grandchildren. She returned to school in 1924 when she enrolled at the University of Paris in France. In 1925, at the age of 67, Cooper became the fourth African American woman to obtain a Doctorate of Philosophy.

In 1930, Cooper retired from teaching to assume the presidency of Frelinghuysen University, a school for Black adults. She served as the school’s registrar after it was reorganized into the Frelinghuysen Group of Schools for Colored People. Cooper remained in that position until the school closed in the 1950s.

Anna Julia Cooper dièd in 1964 in Washington, D.C. at the age of 105.