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While consensus has grown about the prevalence of negative Black media images, measuring the influence of these images and youth rejection or endorsement of these images on Black youth well-being and identity is a new and understudied phenomenon. This study was designed to create a measure of Black media stereotypes for use with adolescents. Focus groups with Black youth ages 14 to 21 were conducted and the data were used to design the Black Media Messages Questionnaire (BMMQ). One hundred thirteen Black youth completed the BMMQ along with measures of racial socialization, racial identity, Black history knowledge, body image, and self- esteem. Confirmatory factor analysis of the BMMQ resulted in three scales with six factors. The factors were entered into correlation and ANOVA analyses. Age, gender, and TV viewing consistently correlated with BMMQ factors. ANOVA results demonstrated that few variables were significant for the positive stereotype BMMQ factors, but endorsement of negative Black stereotype media messages resulted in significant age and gender differences. Analyses also revealed expected relationships among BMMQ, racial socialization, racial identity, and Black history knowledge variables.

While consensus has grown about the prevalence of negative Black media images, measuring the influence of these images and youth rejection or endorsement of these images on Black youth well-being and identity is a new and understudied phenomenon. This study was designed to create a measure of Black media stereotypes for use with adolescents. Focus groups with Black youth ages 14 to 21 were conducted and the data were used to design the Black Media Messages Questionnaire (BMMQ). One hundred thirteen Black youth completed the BMMQ along with measures of racial socialization, racial identity, Black history knowledge, body image, and self- esteem. Confirmatory factor analysis of the BMMQ resulted in three scales with six factors. The factors were entered into correlation and ANOVA analyses. Age, gender, and TV viewing consistently correlated with BMMQ factors. ANOVA results demonstrated that few variables were significant for the positive stereotype BMMQ factors, but endorsement of negative Black stereotype media messages resulted in significant age and gender differences. Analyses also revealed expected relationships among BMMQ, racial socialization, racial identity, and Black history knowledge variables.

Organizational scholarship has increasingly focused its attention to how nonprofit, for-profit, and government agencies develop their unique organizational identity through their strategic communication efforts. As social media continues to become more prominent in communication campaigns due to the high levels of public usage and public involvement with organizations on social media sites, it is important to examine these social media messages as they relate to organizational identity. YouTube videos increasingly are being used by organizations to educate and inform just as much as they are to entertain. Through a content analysis of the most viewed videos on the top 100 official nonprofit YouTube channels, this study found that nonprofit organizations primarily use their YouTube videos to inform and educate viewers about their missions, programs, and services. While the videos also occasionally discuss the organizations' advocacy, volunteering, and fundraising efforts, nonprofit organizations were not living up to their potential in terms of engagement through direct appeals for involvement. Additionally, the organizations were more likely to use outsiders' words and stories to build the videos' narratives rather than using internal stakeholders. The benchmark numbers provided by this study reiterate key rules that are stressed in practitioner-oriented work on video production for branding and identity-building efforts.

Organizational scholarship has increasingly focused its attention to how nonprofit, for-profit, and government agencies develop their unique organizational identity through their strategic communication efforts. As social media continues to become more prominent in communication campaigns due to the high levels of public usage and public involvement with organizations on social media sites, it is important to examine these social media messages as they relate to organizational identity. YouTube videos increasingly are being used by organizations to educate and inform just as much as they are to entertain. Through a content analysis of the most viewed videos on the top 100 official nonprofit YouTube channels, this study found that nonprofit organizations primarily use their YouTube videos to inform and educate viewers about their missions, programs, and services. While the videos also occasionally discuss the organizations' advocacy, volunteering, and fundraising efforts, nonprofit organizations were not living up to their potential in terms of engagement through direct appeals for involvement. Additionally, the organizations were more likely to use outsiders' words and stories to build the videos' narratives rather than using internal stakeholders. The benchmark numbers provided by this study reiterate key rules that are stressed in practitioner-oriented work on video production for branding and identity-building efforts.

For 18 years, from 1984 to 1998, the Vietnam crypt of the Tomb of the Unknowns in Arlington National Cemetery housed the remains of a soldier whose anonymity helped shoulder a nation's grief and fuel its memory. They were those of First Lieutenant Michael J. Blassie, an Air Force pilot shot down over hostile territory in southern Vietnam in 1972. On 14 May 1998, Blassie's then-unrecognized remains became the only set at the memorial to be disinterred and identified - an act that signaled an important shift in forensic practice and the state's means of commemorating its missing and unknown members of the military. Tracing the story of the Vietnam Unknown's (de)identification, this article examines the gradual though foundational reframing of the connection between national memory and identity expressed through care for those who 'made the ultimate sacrifice'. Whereas memorials of the past, such as the Tomb of the Unknowns, emphasized collective or anonymous groupings of war dead in articulating national identity, the changing technology of identification, particularly brought about by advances in DNA testing, has enabled individuated memorializing. Naming each dead soldier, returning each set of remains to surviving families, no matter how partial or delayed, personalizes the ideals of sacrifice and honor embodied in the fallen soldier and invites localized, communal remembrance. The shifts in technology and memory that have rewritten the story of the Vietnam Unknown not only altered modes of national commemoration, but also lay bare the connections between how war itself is waged, death justified, and a nation defined through its care for war dead.

For 18 years, from 1984 to 1998, the Vietnam crypt of the Tomb of the Unknowns in Arlington National Cemetery housed the remains of a soldier whose anonymity helped shoulder a nation's grief and fuel its memory. They were those of First Lieutenant Michael J. Blassie, an Air Force pilot shot down over hostile territory in southern Vietnam in 1972. On 14 May 1998, Blassie's then-unrecognized remains became the only set at the memorial to be disinterred and identified - an act that signaled an important shift in forensic practice and the state's means of commemorating its missing and unknown members of the military. Tracing the story of the Vietnam Unknown's (de)identification, this article examines the gradual though foundational reframing of the connection between national memory and identity expressed through care for those who 'made the ultimate sacrifice'. Whereas memorials of the past, such as the Tomb of the Unknowns, emphasized collective or anonymous groupings of war dead in articulating national identity, the changing technology of identification, particularly brought about by advances in DNA testing, has enabled individuated memorializing. Naming each dead soldier, returning each set of remains to surviving families, no matter how partial or delayed, personalizes the ideals of sacrifice and honor embodied in the fallen soldier and invites localized, communal remembrance. The shifts in technology and memory that have rewritten the story of the Vietnam Unknown not only altered modes of national commemoration, but also lay bare the connections between how war itself is waged, death justified, and a nation defined through its care for war dead.

http://search.library.vcu.edu/primo_library/libweb/action/display.do?frbrVersion=8&tabs=viewOnlineTab&ct=display&fn=search&doc=TN_sciversesciencedirect_elsevierS1359-1789(12)00028-6&indx=10&recIds=TN_sciversesciencedirect_elsevierS1359-1789(12)00028-6&recIdxs=9&elementId=9&renderMode=poppedOut&displayMode=full&frbrVersion=8&dscnt=0&vl(12965624UI0)=any&query=any%2Ccontains%2C%28police+brutality%29+AND+%28personality+traits%29+&scp.scps=scope%3A%28VCU_CONTENTDM%29%2Cscope%3A%28VCU%29%2Cscope%3A%28VCU_ALMA%29%2Cprimo_central_multiple_fe&tab=all&dstmp=1412365260830&dym=true&search_scope=all_scope&vl(freeText0)=%28police%20brutality%29%20AND%20%28personality%20traits%29%20&vid=VCU&institution=VCU Original Database

http://search.library.vcu.edu/primo_library/libweb/action/display.do?frbrVersion=8&tabs=viewOnlineTab&ct=display&fn=search&doc=TN_sciversesciencedirect_elsevierS1359-1789(12)00028-6&indx=10&recIds=TN_sciversesciencedirect_elsevierS1359-1789(12)00028-6&recIdxs=9&elementId=9&renderMode=poppedOut&displayMode=full&frbrVersion=8&dscnt=0&vl(12965624UI0)=any&query=any%2Ccontains%2C%28police+brutality%29+AND+%28personality+traits%29+&scp.scps=scope%3A%28VCU_CONTENTDM%29%2Cscope%3A%28VCU%29%2Cscope%3A%28VCU_ALMA%29%2Cprimo_central_multiple_fe&tab=all&dstmp=1412365260830&dym=true&search_scope=all_scope&vl(freeText0)=%28police%20brutality%29%20AND%20%28personality%20traits%29%20&vid=VCU&institution=VCU Original Database

The student protests during the closing months of 2010 were organised online via Facebook, Twitter, university forums, Google Maps and other networks. They came in the wake of a surge of activity on the web that confonted the traditional media channels when Wikileaks and Anonymous disrupted them, creating a New World Order of breaking news. The fluid organisation of the protests showed that the internet and social media were key tools for organising dissent. Then in the Spring 2011, a wave of uprisings broke over North Africa with Tunisia, Egypt and Libya swept up in revolts also galvanised online. Tom Chatfield explores how the internet is re-shaping society and affecting identity in a period of acute political turbulence. BRAIN SHOTS is the pre-eminent source for high quality, short-form digital non-fiction. The Summer of Unrest series brings together stellar writers to explore the issues surrounding the austerity measures in the UK, uprisings in the Middle East and the nature of the protest movements springing up all over the world.

The student protests during the closing months of 2010 were organised online via Facebook, Twitter, university forums, Google Maps and other networks. They came in the wake of a surge of activity on the web that confonted the traditional media channels when Wikileaks and Anonymous disrupted them, creating a New World Order of breaking news. The fluid organisation of the protests showed that the internet and social media were key tools for organising dissent. Then in the Spring 2011, a wave of uprisings broke over North Africa with Tunisia, Egypt and Libya swept up in revolts also galvanised online. Tom Chatfield explores how the internet is re-shaping society and affecting identity in a period of acute political turbulence. BRAIN SHOTS is the pre-eminent source for high quality, short-form digital non-fiction. The Summer of Unrest series brings together stellar writers to explore the issues surrounding the austerity measures in the UK, uprisings in the Middle East and the nature of the protest movements springing up all over the world.

The reported absence of distinguishing features upon British Gypsy-Traveller memorials has been used to support the widely accepted, and influential, argument that dead people are not the focus of social continuity within Gypsy-Traveller society. However, based upon cemetery surveys and interviews with members of the Gypsy-Traveller community in Sheffield, England, this paper demonstrates that explicit displays of ethnicity are now common upon memorials, and describes their characteristics. The reasons behind this apparent shift in mortuary practices are discussed in relation to wider socio-political factors. Based upon these findings, we argue for a reconsideration of the relationship between living and dead people within British Gypsy-Traveller society, and a recognition of the importance of commemoration in the negotiation of identity and social reproduction within these communities.

The reported absence of distinguishing features upon British Gypsy-Traveller memorials has been used to support the widely accepted, and influential, argument that dead people are not the focus of social continuity within Gypsy-Traveller society. However, based upon cemetery surveys and interviews with members of the Gypsy-Traveller community in Sheffield, England, this paper demonstrates that explicit displays of ethnicity are now common upon memorials, and describes their characteristics. The reasons behind this apparent shift in mortuary practices are discussed in relation to wider socio-political factors. Based upon these findings, we argue for a reconsideration of the relationship between living and dead people within British Gypsy-Traveller society, and a recognition of the importance of commemoration in the negotiation of identity and social reproduction within these communities.

In cemeteries, we do not remember our dead privately or quietly, as for example, in prayers. Instead, we do so publicly and visibly, so that what we do (or do not do) can be noticed by the public. But how do we remember and commemorate our dead at public cemeteries? Based on mixed-methods analyses of the markers for the dead at cemeteries in a religiously relatively homogeneous (namely, Catholic) region, three recent socio-cultural evolutions are identified and analyzed: (1) the construction of idiosyncratic markers and the accompanying emergence of individualized identities, (2) the emphasis on embodied modes of remembrance, and (3) the increasing visibility of voluntary social commitments and strong ties. Overall, the findings presented here point to the growing diversification of our ways of publicly remembering and commemorating the dead.

In cemeteries, we do not remember our dead privately or quietly, as for example, in prayers. Instead, we do so publicly and visibly, so that what we do (or do not do) can be noticed by the public. But how do we remember and commemorate our dead at public cemeteries? Based on mixed-methods analyses of the markers for the dead at cemeteries in a religiously relatively homogeneous (namely, Catholic) region, three recent socio-cultural evolutions are identified and analyzed: (1) the construction of idiosyncratic markers and the accompanying emergence of individualized identities, (2) the emphasis on embodied modes of remembrance, and (3) the increasing visibility of voluntary social commitments and strong ties. Overall, the findings presented here point to the growing diversification of our ways of publicly remembering and commemorating the dead.

Management of stone artifacts requires understanding the driving forces for change, whether natural or anthropogenic, in order to implement effective conservation strategies. Physical, chemical and biological processes of stone decay must be understood in order to remediate the damage they cause. It is not merely the stone itself which is to be conserved, however, but also the cultural, social, religious or artistic ideas that it represents; these values are changeable and must be defined in the context of contemporary heritage processes. Cemetery stone in Kentucky, USA, provides an example of the importance of a holistic approach to stone conservation, which integrates scientific knowledge of decay processes with conservation theory and the needs of stakeholders.

Management of stone artifacts requires understanding the driving forces for change, whether natural or anthropogenic, in order to implement effective conservation strategies. Physical, chemical and biological processes of stone decay must be understood in order to remediate the damage they cause. It is not merely the stone itself which is to be conserved, however, but also the cultural, social, religious or artistic ideas that it represents; these values are changeable and must be defined in the context of contemporary heritage processes. Cemetery stone in Kentucky, USA, provides an example of the importance of a holistic approach to stone conservation, which integrates scientific knowledge of decay processes with conservation theory and the needs of stakeholders.

The digital age is launching an assault on privacy as we've known it. As social sites collect more and more data how will attitudes toward privacy change. And what can be done from a self-regulation, legal and end-user stand point to put more control back into the hands of consumers.

The digital age is launching an assault on privacy as we've known it. As social sites collect more and more data how will attitudes toward privacy change. And what can be done from a self-regulation, legal and end-user stand point to put more control back into the hands of consumers.

The digital age is launching an assault on privacy as we've known it. As social sites collect more and more data how will attitudes toward privacy change. And what can be done from a self-regulation, legal and end-user stand point to put more control back into the hands of consumers.

Mount Auburn Cemetery in Baltimore, Maryland is more than a place of rest and reflection. It is a place of environmental and cultural sustainability and an expression of an attitude toward nature and environment unique to African-American culture. Through the more than hundred-year cultivation of an African-American cultural overlay, the Cemetery has been transformed from graveyard to a unique burial ground. Founded in 1872, Mount Auburn Cemetery is the last remaining African-American burial space in Baltimore, and it celebrates this transformative layering. Holding the remains of some 43,000 Baltimoreans, the cemetery represents the paradoxes of a culture defined by a century of interaction with the sacred as defined by rural experience, and that has favored the urban landscape as a necessary post-slavery gesture. In addition to its cultural and historic burial functions, Mount Auburn creates an ecological balance by providing designed green spaces, a cultural connection to nature and landscapes of memory, and a respite from the urban setting in which it is consciously located. This paper proposes that the African-American expression of form visible in Mount Auburn is marked by improvisation and an often superficial, chaotic appearance. This expression of form contributes to the sustainability and preservation of a uniquely diverse urban landscape, creating an attitude and perspective about place. This complex environmental attitude is defined by both positive and negative feelings toward the natural surroundings of humankind, including air, water, land, wildlife, and the systems existing between the natural environment and human society (Parker, 1999).