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Master Juba (c. 1825 – c. 1852 or 1853) was an African-American stage performer active in the 1840s. He was one of the first black performers in the United States to play onstage for racially integrated audiences. His real name was believed to be William Henry Lane, and he was also known as "Boz's Juba" following Charles Dickens's graphic description of him in his 1842 travelogue American Notes.[2] By affecting blackface performance, Juba was highly influential in the development of such American dance styles as tap, jazz, and step dancing.

As a teenager, he began his career in the rough saloons and dance halls of Manhattan's Five Points neighborhood, moving on to minstrel shows in the mid-1840s. "Master Juba" frequently challenged and defeated the best white dancers, including the period favorite, John Diamond. At the height of his American career, Juba's act featured a sequence in which he imitated a series of famous dancers of the day and closed by performing in his style. Being a black man, he appeared with minstrel troupes in which he imitated white minstrel dancers caricaturing black dance, obscuring his underlying ethnic identity with blackface. Even with his success in America, his greatest success came in England.[3]

In 1848 "Boz's Juba" traveled to London with the Ethiopian Serenaders, an otherwise white minstrel troupe. Boz's Juba became a sensation in Britain for his dance style. He was a critical favorite and the most written-about performer of the 1848 season. Nevertheless, an element of exploitation followed him through the British Isles, with writers treating him as an exhibit on display. Records next place Juba in both Britain and America in the early 1850s. His American critics were less kind, and Juba faded from the limelight. He died in 1852 or 1853, likely from overwork[4] and malnutrition.[5] He was largely forgotten by historians until a 1947 article by Marian Hannah Winter resurrected his story.

Existing documents offer confused accounts of Juba's dancing style, but certain themes emerge: it was percussive, varied in tempo, lightning-fast at times, expressive, and unlike anything seen before. The dance likely incorporated both European folk steps, such as the Irish jig, and African-derived steps used by plantation slaves, such as the walkaround. Before Juba's career, the dance of blackface performance was more faithful to black culture than its other aspects, but as blackfaced clowns and minstrels adopted elements of his style, Juba further enhanced this authenticity.

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The United Procession of Women, or Mud March as it became known, was a peaceful demonstration in London on 9 February 1907 organised by the National Union of Women's Suffrage Societies (NUWSS), in which more than three thousand women marched from Hyde Park Corner to the Strand in support of women's suffrage. Women from all classes participated in the largest public demonstration supporting women's suffrage seen up to that date. It acquired the name "Mud March" from the day's weather; incessant heavy rain left the marchers drenched and mud-spattered.

The proponents of women's suffrage were divided between those, known as suffragists, who favoured constitutional methods and those who supported direct action, who became known as suffragettes; the NUWSS were constitutional suffragists. The split between the two factions was formalised in 1903 by Emmeline Pankhurst, who formed the Women's Social and Political Union (WSPU). This organisation held demonstrations, heckled politicians and, from 1905, saw several of its members imprisoned for their increasingly militant actions, which gained press attention and increased support from women. To maintain that momentum and to create support for a new suffrage bill in the House of Commons, the NUWSS and other groups organised the Mud March to coincide with the opening of Parliament. The event attracted much public interest and broadly sympathetic press coverage, but when the bill was presented the following month, it was "talked out" without a vote.

While the march failed to influence the immediate parliamentary process, it had a considerable impact on public awareness and on the movement's future tactics. Large peaceful public demonstrations, never previously attempted, became standard features of the suffrage campaign; on 21 June 1908 up to half a million people attended Women's Sunday, a WSPU rally in Hyde Park. The marches showed that the fight for women's suffrage had the support of women in every stratum of society, who despite their social differences were able to unite and work together for a common cause.

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The St Scholastica Day riot took place in Oxford, England, on 10 February 1355, the feast day of St Scholastica. The disturbance began when two students from the University of Oxford complained about the quality of wine served to them in the Swindlestock Tavern, which stood at the crossroads now known as Carfax, in the centre of the town. The students quarrelled with the taverner; the argument quickly escalated to blows. The inn's customers joined in on both sides, and the resulting mêlée turned into a riot. The violence started by the bar brawl continued over three days, with armed gangs entering the town from the countryside to assist the townspeople. University halls and students' accommodation were raided and the inhabitants murdered; there were some reports of scholars being scalped. Around twenty townsfolk were killed, as were up to sixty-three members of the university.

Violent disagreements between townspeople and students had arisen several times previously, and twelve of the twenty-nine coroners' courts held in Oxford between 1297 and 1322 concerned murders by students. The University of Cambridge was established in 1209 by scholars who left Oxford following the lynching of two students by the town's citizens.

King Edward III sent judges to the town with commissions of oyer and terminer to determine what had gone on and to advise what steps should be taken. He came down on the side of the university authorities, who were given additional powers and responsibilities to the disadvantage of the town's authorities. The town was fined 500 marks[a] and its mayor and bailiffs were sent to the Marshalsea prison in London. John Gynwell, the Bishop of Lincoln, imposed an interdict on the town for one year, which banned all religious practices, including services (except on key feast days), burials and marriages; only baptisms of young children were allowed.

An annual penance was imposed on the town: each year, on St Scholastica's Day, the mayor, bailiffs and sixty townspeople were to attend a Mass at the University Church of St Mary the Virgin for those killed; the town was also made to pay the university an annual fine of one penny for each scholar killed. The practice was dropped in 1825; in 1955—the 600th anniversary of the riots—in an act of conciliation the city's mayor was given an honorary degree, while the university's vice-chancellor was made an honorary freeman of the city.

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Adolfo Farsari (Italian: [aˈdolfo farˈsaːri]; 11 February 1841 – 7 February 1898) was an Italian photographer based in Yokohama, Japan. His studio, the last notable foreign-owned studio in Japan, was one of the country's largest and most prolific commercial photographic firms. Largely due to Farsari's exacting technical standards and his entrepreneurial abilities, it had a significant influence on the development of photography in Japan.

Following a brief military career, including service in the American Civil War, he became a successful entrepreneur and commercial photographer. His photographic work was highly regarded, particularly his hand-coloured portraits and landscapes, which he sold mostly to foreign residents and visitors to the country.

Farsari's images were widely distributed, presented or mentioned in books and periodicals, and sometimes recreated by artists in other media; they shaped foreign perceptions of the people and places of Japan, and to some degree affected how the Japanese saw themselves and their country.

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Black American Sign Language (BASL) or Black Sign Variation (BSV) is a dialect of American Sign Language (ASL)[2] used most commonly by deaf Black Americans in the United States. The divergence from ASL was influenced largely by the segregation of schools in the American South. Like other schools at the time, schools for the deaf were segregated based upon race, creating two language communities among deaf signers: Black deaf signers at Black schools and White deaf signers at White schools. As of the mid 2010s, BASL is still used by signers in the South despite public schools having been legally desegregated since 1954.

Linguistically, BASL differs from other varieties of ASL in its phonology, syntax, and vocabulary. BASL tends to have a larger signing space, meaning that some signs are produced further away from the body than in other dialects. Signers of BASL also tend to prefer two-handed variants of signs, while signers of ASL tend to prefer one-handed variants. Some signs are different in BASL as well, with some borrowings from African American English.

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In archaeology, the Saxe–Goldstein hypothesis[a] is a prediction about the relationship between a society's funerary practices and its social organization. It predicts a correlation between two phenomena: the use of specific areas to dispose of the dead, and the legitimation of control over restricted resources through claims of descent from dead ancestors. The hypothesis was first formulated by the American anthropologist Arthur Saxe in 1970, as the last in a series of eight, and was refined by Lynne Goldstein later in the 1970s. In reference to its origin, it is sometimes known as Hypothesis Eight.

Saxe's work drew on the ethnographic work of Mervyn Meggitt and the role theory developed by Ward Goodenough. He predicted that, if a society contained groups of people with a shared identity (known as "corporate groups") that legitimized their claims to important, restricted resources by claiming ties to ancestors, that society would be more likely to use formal areas, such as cemeteries, for the disposal of the dead.[b] Conversely, societies using such areas would be more likely to contain such corporate groups. His work coincided with that of Lewis Binford, who argued that funerary practices provided useful evidence for social organization and for the status of the deceased in life. Studying the treatment of the dead to investigate these areas came to be known as the Saxe–Binford program. Lynne Goldstein modified the hypothesis to stipulate that formal disposal areas were only one possible means of claiming ties to ancestors, and therefore that the lack of such areas need not imply the lack of corporate groups using those ties to compete over resources. As a result, it became known as the Saxe–Goldstein hypothesis.

The Saxe–Goldstein hypothesis was credited with revitalizing interest in funerary archaeology. It was widely adopted, particularly by adherents of processual archaeology, a body of theory that sought to bring archaeology closer to the natural sciences. In the 1980s and 1990s, it was applied to (among others) the distribution of megalithic tombs in the European Stone Age, to prehistoric Aboriginal burial grounds near Australia's Murray River, and to the different levels of state control over cemeteries in classical Athens and ancient Rome. Within the processual movement, it was criticized for failing to account for practices that do not leave traces in the archaeological record. It was also criticized by post-processual archaeologists, such as Ian Hodder, who viewed it as ignoring the beliefs, motivations and competing interests of those responsible for disposing of the dead. By the twenty-first century, explicit use of the hypothesis was considered a minority pursuit. However, it was also described as part of the "theoretical unconscious" of Neolithic archaeologists by James Whitley in 2002, and as part of "the realm of archaeological common sense" by Robert Rosenswig, Margaret Briggs, and Marilyn Masson in 2020.[4]

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Goldseal

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Captain James Cook (7 November 1728[a] – 14 February 1779) was a British Royal Navy officer, explorer, and cartographer who led three voyages of exploration to the Pacific and Southern Oceans between 1768 and 1779. He completed the first recorded circumnavigation of the main islands of New Zealand, and led the first recorded visit by Europeans to the east coast of Australia and the Hawaiian Islands.

Cook joined the British merchant navy as a teenager before enlisting in the Royal Navy in 1755. He first saw combat during the Seven Years' War, when he fought in the Siege of Louisbourg. Later in the war he surveyed and mapped much of the entrance to the St. Lawrence River during the Siege of Quebec. In the 1760s he mapped the coastline of Newfoundland and made important astronomical observations which brought him to the attention of the Admiralty and the Royal Society. This acclaim came at a pivotal moment in British overseas exploration, and it led to his commission in 1768 as commander of HMS Endeavour for the first of his three voyages.

During these voyages he sailed tens of thousands of miles across largely uncharted areas, mapping coastlines, islands, and features across the globe in greater detail than previously charted – including Easter Island, Alaska, and South Georgia Island. He made contact with numerous indigenous peoples, and claimed several territories for the Kingdom of Great Britain. Renowned for exceptional seamanship and courage in times of danger, he was patient, persistent, sober, and competent, but sometimes hot-tempered. His contributions to the prevention of scurvy, a disease common among sailors, led the Royal Society to award him the Copley Gold Medal.

In 1779, during his second visit to Hawaii, Cook was killed when a dispute with Native Hawaiians turned violent. His voyages left a legacy of scientific and geographical knowledge that influenced his successors well into the 20th century. Numerous memorials have been dedicated to him worldwide.

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The brass threepence, or "threepenny bit", was a twelve-sided British coin equivalent to 1⁄80 of a pound. Struck between 1937 and 1967, with a final issue for collectors dated 1970, it was the first British coin that was not round.

By the mid-1930s, the heavy weight of the bronze penny and its fractions had become an issue for firms, such as transport companies, that dealt with them in bulk. The silver threepence was unpopular in England due to its small size. The Royal Mint decided on a brass twelve-sided coin readily distinguishable from other coins due to its size, shape and colour. The initial reverse design, by Frances Madge Kitchener of a thrift plant, was altered at the direction of the Royal Mint by Percy Metcalfe without Kitchener's knowledge, but threatened legal action by her was settled with a joint statement to the press.

The new coin was slow to circulate when released to the public in 1937, but eventually gained the public's liking, so much so that the silver threepence was discontinued in 1945. A new design, with a crowned portcullis, was instituted for Elizabeth II's initial coinage in 1953. The coin continued in commerce until the decimalisation of the pound in 1971, after which it rapidly vanished from circulation and lost its status as legal tender after 31 August 1971.