When working with your dataset, have you wondered how to remove ‘null’ or ‘N/A’ from fields, handle different spellings of words, or determining whether a field name is ambiguous? When interviewed, many data scientists complain that the most tedious, time-consuming aspect of any project is the cleaning and manipulating of data. For this workshop, we will use the open access software, OpenRefine, to clean, manipulate, and refine a dataset before analysis. Since this workshop is focused on saving you time by discovering and avoiding common pitfalls in data preparation, a brief foray into regular expressions will be useful. You are welcome to bring your own dataset.
If we conduct a simple natural language search, using Google, it will return the following dictionarymetasearch results that defines Net Neutrality as follows: “The principle that Internet service providers should enable access to all content and applications regardless of the source, and without favoring or blocking particular products or websites.” In 2005, the Federal Communications Commission (FCC) adopted regulations that supported the principles of net neutrality, but lawsuits involving Comcast Corps and Verizon Communications, Inc. in 2010 and 2014 led to even stricter legislation. In 2017, President Trump appointed a new FCC commissioner, Ajit Pai, who quickly proposed a reversal on net neutrality legislation. On December 14, the FCC voted three to two to proceed with Pai’s proposal. On February 18, 2018, the FCC formally informed the Senate of the plans to repeal net neutrality. Under the Congressional Review Act (CRA), Congress now has until April 23 (60 days) to stop the repeal from going into effect.
Who are the Key Players Involved?
Essentially, the two primary opposing sides in the debate over net neutrality are internet service providers (ISPs) and consumers. ISPs, such as Comcast and Verizon, stand the most to gain if net neutrality is repealed. Politicians and lawmakers are persuaded by both sides, with consumers asking for legislation that prevents ISPs from giving any websites or content favoritism over others, or from making certain content premium (such as charging customers more to be able to use streaming services like Netflix or Hulu—on top of what Netflix and Hulu are already charging for the content itself). Information professionals, such as librarians, museum curators, and archivists, represent the interests of the consumer, and are advocating to defend and uphold net neutrality.
Why Are Libraries Involved?
Librarians are fiercely devoted to our profession and we believe in building an informed, intellectually curious society where information and knowledge are openly available, without restriction; and because we also believe that unrestricted access to information is an essential egalitarian ideal rooted in civil society.
Librarians lead an organization that has seen tremendous evolutionary growth from its analog start to the virtual reality of digital environment.
Librarians have an inextricable connection to the information universe and that rests on the foundational role of the library to ensure that everyone has equitable access to information resources and knowledge.
The elimination of net neutrality regulations gives ISPs the power to change users’ access to information sources based on non-strategic reasoning by censoring information based on ideological, political, and social rationalizations.
In this unregulated state, many of the actions undertaken by ISPs to manipulate access speeds create layers of inequity in consumers’ ability to access information. ISPs would be allowed to monetize the concept of equitable access to information by charging content providers (like Netflix, JSTOR, and YouTube) more for the amount of traffic they are generating, and then charging consumers more for the ability to access that premium content, or even just to access it at a sufficient speed to enjoy it properly.
Access to library’s website and online resources (i.e. article databases, e-journals, and e-books) won’t be available during the scheduled campus-wide network outage from 5pm on December 20 to 8am on December 21, 2017.
The Young Catholic Messenger, 1885-1970, was the premier publication of George Pflaum of Dayton, Ohio, who also produced the more famous though not so long-lived Treasure Chest of Fun and Fact, 1946-1972, subject of several other blog posts from The Archivist’s Nook. We thought highlighting the YCM would be a great way to start off the New Year, and also make an appeal for donations of missing issues, either print or digital copies, from the first forty years we need to complete our collection, especially the digital collection we are building online.
In the nineteenth century largely Protestant America was wary of the millions of Catholic immigrants coming to the United States. Parochial schools were not trusted to teach young Catholics to be proper Americans and many states passed constitutional amendments forbidding the use of tax money for their funding. Nevertheless, by the 1880s the American Catholic Church had a wide network of parishes and parochial schools to safeguard the religion and culture of Catholic ethnic groups. Most of the teachers were religious sisters and priorities in the classrooms beyond knowledge included piety and discipline. The growth of Catholic schooling naturally generated a Catholic educational publishing industry. The YCM was the inaugural publication of the Pflaum Publishing Company, which created religious and civic reading materials distributed to students in the Catholic parochial schools that later included the Junior Catholic Messenger, Our Little Messenger, and the aforementioned Treasure Chest of Fun and Fact.
In the YCM’s early years the issues tended to be shorter and more literary in focus, while later on the number of pages per issue increased as more news and current events were included. The YCM was published during the calendar year, January to December, through 1925, going from twenty-four issues a year to thirty-two. In 1926 they published a shortened volume, number 42, January – June, with twenty-four issues (again). This was followed by volume 43 with forty issues and aligned to the academic school year, September 1926 – June 1927. This was cut back to May in 1934-1935 and the issues numbers steadily declined until publication ceased in 1970, going down to thirty-eight issues in 1931-1932, thirty-seven in 1934-1935, thirty-six in 1940-1941, thirty-five in 1943-1944, thirty-four in 1944-1945, thirty-three in 1957-1958, thirty-two in 1961-1962, and only twenty-eight in the last year of 1969-1970.
Perhaps the best known and most oft quoted line of legendary English playwright William Shakespeare (1564-1616) is “To be, or not to be, that is the question.” For the Drama Department of The Catholic University of America (CUA) the question was decisively answered with its founding in 1937 by the brilliant and charismatic Gilbert V.F. Hartke (1907-1986), the “Show-Biz Priest,” subject of a recent blog post by my colleague Maria Mazzenga. With the work of Shakespeare a staple, Hartke, a D.C. icon, directed over sixty CUA productions and many more for the National Players, his touring company. He also wrote five plays and toured with his students both nationally and internationally. Today, the theatre at Catholic University bears his name and is still performing Shakespeare on an almost biennial rate.
The last play of the 2016-2017 season, coinciding with the 80th anniversary of the CUA Drama Department, is the return of MacBeth, otherwise known as ‘The Scottish Play’ or ‘The Bard’s Play’ to Hartke Theater for the first time since 2004. Anticipation of this event prompted me to examine the rich history of Shakespeare at CUA. While there were small scale performances of The Bard’s plays by various student groups before the Drama Department was created in 1937, the focus here is on the larger scale productions of CUA Drama since then, in particular because the CUA Archives preserves so many of the records, including photographs, programs, prompt books, reviews , cast lists, scene breakdowns, an and analysis of the plays. The 37 known Shakespeare plays are divided into three genres, with about a dozen each as comedies, tragedies, and histories. CUA Drama has performed nineteen of the plays, many multiple times in the eighty seasons culminating with MacBeth in 2017.
CUA’s focus has been primarily on the tragedies, performing nine of them to date:: Coriolanus 1938-1939 and 1961; Cymbeline2011; Hamlet 1956; Julius Caesar 1953, 1962-1963, 1972, and an abridged version called Brutus, 2012-2013; King Lear 1948-1949; MacBeth 1952, 1976, 2004, 2017; Othello 1951,1960; Romeo and Juliet 1949-1950, 1960, 1980, 2000, 2007; and The Tempest 1951-1952, 1968-1969. The most performed play is Romeo and Juliet. A Washington Post reviewer found the first production in 1949 to be “performing smoothly” and ‘commendably faithful”¹, but more recent efforts have been quite innovative, including an interracial version in 2000, jointly produced with Howard University, and the 2007 show set in twentieth century Fascist Italy.
The comedies are also well represented, with seven featured so far: As You Like It, 1964-1965, 1986, 1997; Love’s Labor Lost 1986, 2005; Merchant of Venice 1957-1958, 1978, 2014; Midsummer Night’s Dream 1959, 1979, 2001; Much Ado About Nothing 1946-1947, 1993; Taming of the Shrew 1959, 1984; and Twelfth Night 1956, 1982, 2003. As with the tragedies, the comedies were generally well reviewed, with the Evening Star stating that the 1959 production of A Midsummer Night’s Dream showed “a proper respect for the imagination of audiences.”² Less attention however has been paid to the histories, with only three performed to date: Henry IV 1953-1954, Richard II 1965-1966, and Richard III 1954-1955, 1988-1989. A finding aid, or collection guide, for the papers of Fr. Hartke is available online. For more information on the CUA Drama Department records please email email@example.com.
¹Richard Coe. The Washington Post, November 7, 1949, p. 12.
²Harry MacAthur. The Evening Star, December 7, 1959, p. C-6.
Americans celebrating their independence from Great Britain on the Fourth of July seldom remember Catholic contributions to the national cause. This is not surprising, as Catholics made up only an estimated one percent of the population of the nascent republic. Colonial America was generally prejudiced against Catholics and, with the notable exception of Pennsylvania, had enacted various civil and legal restrictions. As the American Revolution loomed, The Quebec Act of 1774 especially inflamed fears of an authoritarian alliance between the British Crown and the Vatican Pontiff to crush American liberties. Nevertheless, many Catholics rose to prominence in the front ranks of freedom’s struggle, despite their status as a distrusted and often proscribed minority.
Perhaps the most significant Catholic military contributions to the war came from another Irish born merchant from Philadelphia, John Barry (1745-1803). Along with his more famous friend and compatriot, John Paul Jones (1747-1792), Barry was a co-founder of American sea power. He was the first commissioned officer in the Continental Navy, the first to capture a British war vessel at sea, fought on land at the battles of Trenton and Princeton, authored an effective signal book for ships’ communication, fought the last naval battle of the war in 1783, and was President George Washington’s choice to head the U.S. Navy when formally created in 1794. Barry’s exploits are colorfully recounted in the June 8, 1961 issue of the Treasure Chest comic as well as several statues and memorials, the most recent being at the U.S. Naval Academy in Annapolis in 2014.
President Washington paid tribute to American Catholics in 1790 as “faithful subjects of our free Government.” American Catholics have honored him and preserved the Catholic patriotic record, especially historian John Gilmary Shea (1822-1892), whose tireless research resulted in a multi-volume history of Catholics in the United States. In 1932, as part of the bicentennial of Washington’s birth, the National Catholic celebration on Memorial Day at The Catholic University of America (CUA) welcomed nearly 60,000 at a military field mass and was broadcast nationally on radio. The celebrant, Michael J. Curley, Archbishop of Baltimore and CUA Chancellor, wore the pectoral cross of Bishop Carroll. Finally, the American Bishops’ Committee on the Bicentennial in 1976 promoted ‘Liberty and Justice for all,’ an approach neither too adulatory nor too critical of American History.
On a personal note, I would like to pay tribute to one of my Patriot Catholic ancestors, the English born Thomas Ignatius Adams (1735-1776), an early settler at the Jesuit mission of Conewago in Pennsylvania and a soldier of the French and Indian War as well as the American Revolution.
January 22 is the birthday of Terence Vincent Powderly (1849-1924), a man not widely remembered in the twenty-first century, but a national celebrity, an ‘American Idol’ if you will, in the tumultuous era of the late nineteenth century. Born in Carbondale, Pennsylvania, to Irish-Catholic immigrants, Powderly was a reform minded Mayor of Scranton (1878-1884), head of the national Knights of Labor union (1879-1893), and federal bureaucrat (1897-1924). He was also a supporter of Irish nationalism, serving in Clan na Gael, a secret Irish independence society, and the Irish Land League, a political organization supporting tenant farmers.
A railroad worker, Powderly joined the Scranton Local Assembly of the Knights of Labor in 1876, assuming the national leadership as Grand (later General) Master Workman, 1879-1893. The Knights came into national prominence during his tenure, in part due to his rousing public oratory, peaking in national membership and influence in 1886. At this point, Powderly was so popular there were babies named for him. However, failures in several labor disputes and a divisive power struggle saw the Knights rapidly decline and Powderly removed by a cabal involving John William Hayes, whose papers are also at CUA. Perhaps Powderly’s greatest achievement, greatly aided by Cardinal James Gibbons of Baltimore, was to bring about reconciliation between the labor movement and the Roman Catholic Church that distrusted and disapproved of labor organizations due to their secretive and ritualistic activities.