White Hand Research Articles

The treatment of supracondylar fractures in children with an absent radial pulse.

The purpose of this study was to determine the outcome of patients with a supracondylar fracture and an absent radial pulse. All children with displaced extension-type supracondylar fractures from 1984-1992 were eligible. Of 326 children with supracondylar fractures, 22 had an absent radial pulse on admission. Fifteen of the 22 children had a well-perfused hand after closed reduction and K-wire fixation. Five had no pulse but a well-perfused hand after reduction and immobilization of the elbow in slight flexion; none had any problem at final review. Seven patients who had a cold white hand after closed reduction received open reduction of fracture and arterial exploration. In conclusion, the initial treatment for children with displaced supracondylar fractures with an absent radial pulse should be closed reduction, K-wire fixation, and immobilization in < 90 degrees of flexion. Children who have a well-perfused hand but an absent radial pulse after satisfactory closed reduction do not necessarily require routine exploration of the brachial artery.

Marisol's Public and Private de Gaulle

Peg De Lamater Marisol Escobar's remarkable, larger-than-life sculpture of Gen. Charles de Gaulle, belonging to the artist's Figures ofState series, is both straightforward and highly nuanced. Its appeal lies in her irreverent and perceptive blending of the public and private de Gaulle. President Charles de Gaulle is one of a number of portrait sculptures of famous people that Marisol (b. 1930) has produced since the 1960s. None of these have been commissioned, and none of the subjects sat for the artist. Instead, their likenesses have been fashioned after existing photographs. In the case of de Gaulle, Marisol's source was a picture of the general in a carriage that seemed to her to be too frail to carry its majestic burden.' One result of this method of working is a distancing from the subject; with de Gaulle, whose remote public persona was itself deliberate and legendary, this approach was especially suitable. Although Marisol used a photograph of de Gaulle as her model, she was in a position to have also had critical knowledge of the French leader. Born in Paris of Venezuelan parents, she spent her formative years there, leaving the city only in 1946, when she was sixteen, and returning again in 1948 for two years of study at the lEcole des Beaux Arts. Thus, Marisol would have witnessed de Gaulle's rise from a revered hero-soldier of the French resistance to president of the country. But it is not this period of de Gaulle's life that Marisol chose to portray here. Instead, she depicts an older de Gaulle, showing him as he was in 1967, when she made the sculpture. By this time, the seventy-seven-year-old de Gaulle was nearing the end of his career as a public figure. His autocratic style of governing was under attack, and in 1969 he would resign the presidency after a crucial vote defeated his proposals for an archaic revision of the French constitution that would have given him even greater control. Marisol's interpretation effectively subverts de Gaulle's posture of power. She shows him standing at attention, his characteristically large body erect (he was six feet, four inches tall) but compressed into a squared off, slightly ridiculous box that tapers at one end like a coffin. She enlivened the expanse of the torso, with its unbelted jacket, by slightly varying the rendering of the pocket flaps and by adding an askew necktie, as if to undermine the symmetry of the figure and to call into question the success of the general's evident concern with correctness. The symmetry is further broken by a single white hand, modeled after the artist's own, tentatively waving to an imaginary public.

Trickster by Trade: Thomas Riccio on Indigenous Theatre. An Interview

The scene is one of great incongruity. A white man, wearing a plastic Roman helmet and sporting huge white foam hands bounds into a group of black children in a squalid township in Natal, South Africa. He is a pied piper, leading them to an open space where a group of Zulu actors begins a performance that both recalls their cultural traditions and confronts their troubled present-day reality. Variations of this scene repeat in Zambia, and with the !Xuu and Khwe Bushmen in the Kalahari Desert.'

Mapping the World, Mapping the Race: The Negro Race History, 1874–1915

In 1883, the African American Baptist preacher George Washington Williams published hisHistory of the Negro Race in America, 1619–1880. The book, a fundamentally optimistic account of the black presence in the New World, represented an attempt by the well-educated, northern divine to balance his commitments to an American evangelical tradition with an awareness of the ongoing oppression of his fellow African Americans at the hands of whites. “I commit this work to the public, white and black,” he noted in the preface, “to the friends and foes of the Negro in the hope that the obsolete antagonisms which grew out of the relation of master and slave may speedily sink as storms beneath the horizon; and that the day will hasten when there shall be no North, no South, no Black, no White,—but all be American citizens, with equal duties and equal rights.” The work revealed much about Williams: his upbringing in antebellum Pennsylvania as the child of an interracial union, his training at Howard University and Newton Theological Seminary, and his work experiences at Baptist churches in New England and Ohio. But this particular passage highlights the motivating force behind the book: it reveals, in anticipation of a historical narrative of over two hundred years of African enslavement, Williams's desire to recast much of the American past. Williams's historical account was, at heart, an attempt to impart moral meaning to the present by reconstructing the historical consciousness of both blacks and whites. In this desire, Williams fit precisely Friedrich Nietzsche's characterization of “historical men,” those who “believe that ever more light is shed on the meaning of existence in the course of itsprocess, and they look back to consider that process only to understand the present better and learn to desire the future more vehemently.”

The Whole music of passion: new essays on Swinburne

A century of Swinburne Rikky Rooksby Swinburne and Romantic Authority David G. Riede Swinburne, Shelley, and songs before sunrise Terry L. Meyers Swinburne, and the dramatic monologue Nicholas Shrimpton the algernonicon, or thirteen ways of looking at tristram of lyonesse Rickky Rooksby the morality of poems and ballads - Swinburne and Ruskin Judith Stoddart the politics of sado-masochism - Swinburne and George Eliot Dorothea Barrett Swinburne and the nineties Murray G.H. Pittock influence, intertexuality and tradition in Swinburne and Eliot Thais E. Morgan Swinburne at work - the first page of Anactoria Timothy A.J. Burnett appendix - three unpublished poems by Algernon Charles Swinburne King Ban, The White Hand, By the sea-side.

Partial Albinism in Distal Part of Limbs Observed in Takasakiyama Japanese Monkey

Japanese monkeys with “white hands” were frequently noticed in several regions including Takasakiyama. The results of 11 years (from 1977 to 1987) observation about “white hands ”in three troops (A, B and C) of Takasakiyama are characterized as below.1) White areas were dominantly found in forelimbs and the size of the white areas varied among monkeys from a tiny point to whole limb pads of two or three limbs. The difference between left and right was not remarkable.2) The frequency of white hands were significantly lower in the A troop (.0291) than in the other two troops (.0667 and .0581).3) The annual fluctuation in the occurrence rate of the white hand was significant.4) Familial accumulation was observed at the B troops in sibs. of white hands and at the A troop in offspring from white hand mothers.5) The phenotypic relationships were not highly correlated between mothers and offspring. The occurrence of white handed offsprings was not affected by the phenotypes of mothers.6) The causes for limb malformation and white hand are clearly different from each other.These results suggested the white hand is inherited character. Segregation ratios fit autosomal reccesive (possibly with incomplete penetrance) and polygenic inheritance hypotheses. No father, however, could be identified in this study, so the possibility that the white hand is controlled genetically should be tested by using offspring with identified father.

Hand Vibration Isolation: A Study of Various Materials

Abstract This study evaluated the effectiveness of compliant materials to reduce the level of vibration at the hand from power tools. Material transmissibility was determined so that performance could be compared. Broad-band vibration levels were used as the driving source. Response levels from source and hand accelerometers provided the measurement data for this comparison. Knowledge gained from this specific measure of material isolation performance can be used to reduce operator exposure to tool vibration. Reduction in vibration exposure lowers the risk of vibration white finger (VWF) disease or hand—arm vibration syndrome (HAVS).

Tolerance of Pinus caribaea var. hondurensis seedlings to five post-emergence herbicides

Five herbicides were evaluated for their potential to reduce reliance on directed white (mineral) spirits applications and hand weeding for grass control in P. caribaea var. hondurensis nurseries. Post-emergent applications of haloxyfop-methyl, fluazifop-P, fenoxaprop-ethyl and sethoxydim were identified as being selective to P. caribaea var. hondurensis seedlings whilst providing effective grass control. Ametryn was toxic to P. caribaea var. hondurensis seedlings at 1 kg ha−1.

Jesus and Isolt

IN THE PALACE OF HEAVEN God's holy angels were touching and fondling one another, gently and mutually, just as St. Augustine says they do, and laving their hair with oil of myrrh. But the Lord Jesus watched them with a scowl. He said to his Mother, who sat on her throne of pearl, Divinity is a leash to me, I miss the unquenchable days of living and dying, my old quarrels and victories among the Jews-I won't be bound by my own nature. Mild and flawless Mary smiled and with her small white hand stroked Jesus' brow in a gesture of permission. So Jesus left the company of the Virgin and her angels and abandoned his divine form. His Mother gave him a pair of soft gray leathery wings, and a compact furry body with strong haunches and gloved forepaws like a raccoon's. In the form of a ciclogriff, with his divine eyes gazing from above the severe beak of an eagle, Jesus flew down to earth. He flew down through the cool aethereal stars of heaven and past the fiery material stars of creation, and down through the clouds of a night sky over the North Sea. The black ocean churned and tilted under him. Swells of wind caught his wings and sent him careening through the night. Jesus felt the cold air split over his clenched beak, riffling through his fur, and the joyful pulse of risk and adventure was restored in him. With unfaltering wing strokes he brought himself down to the tower over the surf where Isolt stood at the railing wrapped in her cloak, looking out over the waves. At first Isolt thought that the creature flapping down to her side was a seabird blown from its perch, or a bat from its cave in the cliffs that rose beachless from the waves. The ciclogriff shuddered water from its outspread wings and folded them around its body. Then like a tame rabbit it hopped quietly to Isolt's side. When the creature laid its beak against her knee and stretched its neck to look up into her face, Isolt petted it. She let her hand rest on the ciclogriff's round furry head, and with a finger traced the cool surface of his beak, while she looked out at the water where Tristram had sailed.

Blacks and Violent Crime: A Psychoanalytically Oriented Analysis

This article offers a psychoanalytic explanation of why blacks commit a disproportionate number—half—of violent crimes in the United States. Slavery and its crippling psychological effects are discussed, as are the devastating psychological consequences of the hundred years of discrimination, segregation, and antiblack terror that followed. The conclusion reached is that black aggression was stimulated inordinately by all this, while simultaneously the black superego was decisively weakened and rendered incomplete and conflicted. These psychological difficulties have persisted and become endemic among the poor, uneducated, lower-class blacks who populate the rotting core of many American cities. Unlike their parents and grandparents, however, they no longer fear imminent bodily harm or death at the hands of violent whites and no longer turn their aggression back upon themselves and become depressed, but feel free to externalize their aggression in periodic riots and violent crime. The solutions suggested in this article include the elimination of social policies that stimulate the aggression of blacks by threatening their sense of self-worth, and the promotion of social policies that help to strengthen their superegos; e.g., minimizing the number of fatherless black households. Ways of using the criminal law to reinforce the black superego are also considered.

The dissolution of Freetown City Council in 1926: a negative example of political apprenticeship in colonial Sierra Leone

Opening ParagraphFreetown City Council, established in 1893, was the victim of a colonial government which concentrated authority in white hands and resented the survival of a municipality run by Africans. Successive governors regularly presented it as a scapegoat, along with the whole Krio community, for disturbances in Freetown, notably the 1919 anti-Syrian riots and the 1926 railway strike. In 1925 financial malpractices in the council were disclosed and some officials were prosecuted. The following year the Mayor, Cornelius May, editor of the leading newspaper, theSierra Leone Weekly News, and a highly respected public figure, was charged with conspiracy to defraud, along with the Town Clerk and the City Treasurer, and was given a nine-month prison sentence. Then, on the recommendation of a Commission of Inquiry, the City Council was dissolved and replaced by a Municipal Board.

The white hands: Academic social scientists, engagement and struggle in South Africa

The white hands: Academic social scientists, engagement and struggle in South Africa

The White Hands

The Russian-Polish radical Jan Makhaisky was exiled to Siberia in the 1890s. Reading Capital, he concluded that the greatest future threat to the proletariat would come from the new class of educated, unpropertied intellectuals. He called them the class of “White Hands”. (Quoted by Adam Westoby in ‘Conceptions of Communist States’ ed D Held et al States and Societies, Martin Robertson, Oxford, 1983, p234) “Study is the patrimony of no one and the place of study where you carry out your work is the patrimony of no one — it belongs to all the people … and it must be extended to the people or the people will seize it”1. Che Guevara

Further Letters of Blanco White to Robert Southey

Further Letters of Blanco White to Robert Southey

Book Reviews

Book Reviews

Book Reviews : VICTIMS OF THE LAW: BLACK QUEENSLANDERS TO-DAY, by Garth Nettheim. Sydney, George Allen and Unwin, 1981. 199 pp. $18.95 (cloth), $9.95 (paper). BLACK DEATH WHITE HANDS, by Paul R. Wilson. Sydney. George Allen and Unwin, 1982. 150 pp. $15.95 (cloth) $9.95 (paper)

Book Reviews : VICTIMS OF THE LAW: BLACK QUEENSLANDERS TO-DAY, by Garth Nettheim. Sydney, George Allen and Unwin, 1981. 199 pp. $18.95 (cloth), $9.95 (paper). BLACK DEATH WHITE HANDS, by Paul R. Wilson. Sydney. George Allen and Unwin, 1982. 150 pp. $15.95 (cloth) $9.95 (paper)

Beckett in Buffalo

From the total dark of the Center for Theatre Research in Buffalo the spotlight fades up gradually on a woman’s face. She is prematurely old, unkempt with grey hair. Huge eyes peer out of a white expressionless face. White hands clutch the arms of the rocker. As the spotlight widens we see that she is dressed in a black lacy high-necked evening gown adorned with sequins. After a long pause during which we are actively drawn into the non-activity the woman utters a hoarse whisper. MORE. As she starts to rock, slowly, effortlessly, her recorded voice speaks: ‘Till in the end/the day came/in the end came/close of a long day/when she said/to herself/whom else/time she stopped’. The disembodied voice continues in repetition and variation urged on at intervals by the one word MORE from the solitary character in Samuel Beckett’s new play Rockaby a fifteen minute dramatic poem. Billie Whitelaw, an accomplished English actress is both the Woman and the Voice in this haunting evocation of a life that has passed into limbo. Alan Schneider directed the piece with great subtlety.

Story of the Wycliffe Translators Pacifying the Last Frontiers

AbstractThe natives of the (Hawaiian) islands number only about 50,000 and the whites about 3,000, chiefly Americans. According to Captain Cook, the natives numbered 400,000 less than a hundred years ago. But the traders brought labor and fancy diseases—in other words, long deliberate, infallible destruction; and the missionaries brought the means of grace and got them ready. So the two forces are working along harmoniously and anybody who knows anything about figures can tell you exactly when the last Kanaka will be in Abrahams’s bosom and his islands in the hands of the whites. It is the same as calculating an eclipse …

The Latin American Way of Life

IN SPAIN THE NATIONAL IDEAL for centuries was the Gran Senor, who, richly attired and with hands unsoiled by work of any kind, rode off across the meseta on his gaily caparisoned steed. Don Quixote on his bony nag was a take-off on the Gran Senor as Cervantes saw him. The proud sefior or arrogant hidalgo (literally, son of something) was not interested in agriculture, manufacture, or finance; proof of this was given when he banished from the Spanish Empire Jews and Moors, who excelled in those fields. Hence, Spain's New World colonies were developed largely without benefit of the crafts, techniques, and capital which these intelligent, industrious people would have added as a leaven. Most of the early Spaniards in the New World were not from the upper classes, but their dominion over Negro slaves or Indian serfs made it possible for them to assume upper-class status. Work with the hands was taboo for the Iberians and their cultural heirs, who still want to be considered as in the gentleman class. They are caballeros, or horsemen (which means gentlemen in Spanish), and the modern Latin American in all too many cases does not want to come down off his high horse and join in the activities of the workers in the fields and of the petty businessman in the market places. All too many promising young men, with a gentleman complex, swagger around in poorly fitting suits, with a riding quirt in their delicate white hands, and with no higher aim than to achieve a job on the public payroll, no matter how insignificant or how poorly paid. Petty graft is a great temptation. La Mordida, or bite, is a recognized institution. And even if an intention existed originally of doing honest work, it is soon swallowed up in what is aptly called tinterillismo, or ink-bottle-ism-the hopeless bog of petty officialdom's red tape. Another much-used word in Latin America is papeleo, approximately the equivalent of paper shuffling or red tape. Papeleo, endemic all over the area and a great waste of time and money, energy and patience, is a kind of black shadow of the cumbersome administrative machinery of colonial times, darkening the path for many people of high and low degree as they go about their daily affairs. Witness the involved process for getting a license to drive a car in a

"Black Power". A failure for racial integration--within the civil rights movement.

LONG BEFORE the militant segments of the civil rights movement began their rumblings about "black power," it was obvious, especially in the South, that a crisis in "black-white relations" was emerging. Although problems of interracial relations within the civil rights organizations had existed, these had always been considered part of the dynamic process of moving toward true racial brotherhood and unity. Until very recently, all civil rights groups (including Congress of Racial Equality [CORE] and Student Non-Violent Coordinating Committee [SNCC] zealously championed black-white solidarity. In fact, SNCC had as its emblem a white hand and a black hand clasped in brotherhood. Other groups, including CORE, had analogous emblems or slogans. The anthem of the movement, "We Shall Overcome," was rarely sung without including the stanza, "<i>Black and white together</i>, we shall overcome." All civil rights organizations were solidly committed to solving any