Search results

The purpose of this paper is to establish whether or not promotional efforts can help public libraries to become more visible and their services more recognizable in the local community. At present, libraries employ different promotional efforts for their products and services, usually less aggressive than commercial information providers. Their final goal is to reclaim the role of the primary provider of quality information resources and accompanying services from electronic media.

The first part of the paper offers an introduction followed by information about the actual promotional activities in public libraries. The third part of the paper was based on a user survey in five major public libraries in Zagreb, Croatia.

The predominant way of acquiring information about public libraries and their activities is by word of mouth while other means of communication, such as TV, radio and the internet, are used less. The results suggest the need for better use of other, so far inadequately used, communication channels.

The research is limited to five public libraries in Zagreb, Croatia, acting as centres in their respective library networks.

Findings will help librarians in planning new promotional campaigns in Zagreb public libraries.

The paper contributes to the growing body of knowledge about user perception of public libraries in the local community.

The purpose of this research paper is to present Croatian librarians' awareness about the importance of institutional open access (OA) repositories.

The research is based on an online questionnaire sent to all the Croatian research and academic libraries. Online questionnaire was chosen as the most appropriate tool, as the authors wanted it to be anonymous and as quick as possible.

The findings indicate that all the academic librarians in Croatia are aware of the importance of institutional OA repositories. The number of OA repositories in Croatia is rather small, but the librarians are making lots of efforts towards the development of new repositories. Croatian librarians think that the most appropriate software is open‐source software; that OA repositories have to be open access initiative protocol for metadata harvesting compliant; that copyright owner's consent for archiving is necessary. The biggest problems are the lack of administration support and the researchers' unawareness of the benefits of OA, especially OA repositories.

Based on this research, some steps regarding OA could be done on a national level, e. g. guidelines for establishing OA repositories could be created and the obligation of self‐archiving should be regulated. This research could be a valuable tool for developing new OA repositories.

The paper contributes to the understanding the OA movement in transitional countries and peripheral scientific communities. The knowledge created in such countries can be beneficial for the global scientific community, and OA repositories are valuable way for promoting that knowledge.

This introductory chapter opens up with the notion of ‘technologies of trauma’ and the appropriation of trauma as a cultural form in modernity aided by technologies of vision and sound. Trauma in modernity has been intimately welded with witnessing and testimony, illuminating an inter-relationship with technologies which simulates our senses and affect, with its capacities to re-present past events through present consciousness, and its ability to produce a moral economy in their own right. Humanity's reliance on technologies to narrate and circulate trauma as a cultural form of exchange and transaction articulates a moment of transcendence in which media as cultural artefacts reconfigure trauma as a cultural form. The notion of second-hand witnessing and the simulation of trauma as a shared and popular genre unleashes trauma as a resonant genre bound with technologies which renew human bonds. Equally it can be reduced to fiction or give way to compassion fatigue. In historically tracing the movement of technologies of trauma as a cultural form over time from televisual witnessing to its aesthetic or perverse renditions in the digital age, the chapter discerns trauma's machinic bind and its enactment as a cultural artefact couched within the sensorium of affect and ethics. The development of mass technological forms over time, from print to the digital age, also concerns the rise of trauma as a cultural form in terms of witnessing, testimony, memorializing, mourning and commemoration. Within these configurations the traumatized human figure is submerged through time as one equally enacted and abstracted through the formats of technology and consumption.

IT would be quite impossible adequately to report a Dublin conference of any kind in purely professional terms. The warm friendliness of its people demands an equally personal reaction from its visitors and for public librarians certainly this is as it should be, because we are ourselves, above all, involved with people. So professional affairs at this conference were kept in their proper place—as only a part of the whole and merely providing a framework round which the business of renewing contacts and making friends could take place.

Race scholars often refer to the colonization of Indigenous peoples in the Americas and the enslavement of Africans as a founding moment in the making of today's racial hierarchies. Yet their narrative of this initial moment often mischaracterizes early European states, erases Indigenous and African states, and naturalizes racial group belonging. Such practices are counterproductive to the antiracist project. Following the lead of decolonial scholarship, much recent work by historians has sought to recover and reconstruct the institutions, social structures, and agency of African and Indigenous peoples, as well as revisit assumptions about European power, institutions, and agency in their historical encounters with their continental “others.” I highlight the potential of this approach for sociologists of “race” by narrating two significant historical events in the making of the modern Atlantic world: the conquest of Tenochtitlán, the capital of the Aztec empire, and the transatlantic enslavement of subjects of the kingdoms of Kongo and Ndongo (in today's Angola) in the sixteenth and seventeenth centuries. I analyze how particular European, Indigenous, and African actors made decisions in the context of their own and others' historically situated and dynamic political and social structures. I read these historical events through the lens of decolonial scholarship, and sociological literatures on group-making, state formation, and the emergence of capitalism, to make sense of the violent social process that led to the breakup of African, Indigenous, and European political and social structures and the making of colonial and racially hierarchical social structures in the Atlantic world.

The overall aim of this research is to interpret Ikenga and Ofo creativity as it is revered in Igbo societies. Igbo creativity, especially interpreted through material culture, suffers the threat of extinction resulting from the forces of modernity. Forces of modernisation, which appear in the personae of Christianity, education, urbanisation and industrialisation, denigrated indigenous creativity, brandishing them as devious, fetish and primitive. Ironically, in most cases, the drivers of such narratives keep these “fetish” items in their museums and will give a lot to preserve them.

This study centred mostly on several communities in the Nsukka area of Igboland, Nigeria. It relied on both primary and secondary sources of historical enquiry. This qualitative research discussed the nuances of the subject matter as it relates to Igbo cosmos. These approaches involved visiting the study area and conducting personal interviews.

Archaeologists do often rely on material culture to study, periodise and date past human societies. In this study, it is found that material culture, an expression of indigenous creativity, best interprets how society survived or related with their environment. This paper examined two Igbo sculpted artefacts – Ikenga and Ofo – while unearthing the intricacies in Igbo cosmology as regards creativity, spirituality and society.

The shapes, motifs, patterns and designs depict an imaginary history, the intellectualism of the past and even the present. This serves as an objective alternative to the twisted colonial narrative on Igbo material culture and consequently contribute to ongoing efforts to preserve, protect and promote cultural heritage resources in this part of the world.

Certain daily papers have recently made a discovery of such importance that they have been compelled to deal with it in leading and special articles. From a report of the Local Government Board they appear to have just learned that the milk supply of the Metropolis is more adulterated than that of the provinces, and that the cost to the consumer—of water sold as milk in London alone—amounts to at least £30,000 sterling annually.

Introduction Hastily, I beat the editor to it by writing “These are the personal views of the author, and do not necessarily represent the views of the editor of this journal.” Indeed, I take it further. The article does not necessarily, in general manner or particular phrase, represent the views of the National Committee of National Library Week. It's a great disappointment to me that to date neither the National Committee nor myself has had to disown the other. Our opinions, to date, coincide on all salient points. No blows have been exchanged between Committee and Organiser. Since concord should often be more rightly spelt “c‐o‐m‐p‐l‐a‐c‐e‐n‐c‐y”, I regret this. All, however, may yet be well. My full views as Organiser of NLW 1969 follow: I shall state them with the most forthright candour and the most furious conviction; and the fisticuffs may well follow, as sure as Library fines. If the editor considers this preamble, too … well, too ambling … I proffer one excuse. As organiser, I'm as over‐worked and time‐pressed as any librarian, and my defence is therefore borrowed from Flaubert: “Forgive a long letter—I had no time to write a short one.” (Reference librarians, please check this quotation. I'm too busy.) Finally, there are those who write very lightly when they wish to state their most serious belief. Into this maladjusted and misjudged fraternity, I was myself born.