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Relevant bibliographies by topics / Legacy Club of Adelaide

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Academic literature on the topic 'Legacy Club of Adelaide'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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Journal articles on the topic "Legacy Club of Adelaide"

1

Dauer. "The Adelaide Brent Letters: Queer Care in Medical Correspondence." Legacy 37, no. 1 (2020): 132. http://dx.doi.org/10.5250/legacy.37.1.0132.

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2

Shilbury, David, and Grant Hooper. "Great Expectations: From Port Adelaide to Port Power—A Club in Transition." Sport Management Review 2, no. 1 (1999): 86–108. http://dx.doi.org/10.1016/s1441-3523(99)70091-4.

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Davis, Wendy. "The End of an Era: Sixteen Years of the Adelaide Theological Library." ANZTLA EJournal, no. 12 (May 20, 2015): 2–6. http://dx.doi.org/10.31046/anztla.vi12.278.

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Presented at the End of an Era dinner held 12th November, 2013 at the Glenelg Golf Club. The dinner marks the departure of Catholic Theological College from the Adelaide College of Divinity. Catholic Theological College ceases to exist from 2014. Catholic postgraduate students will continue their studies through the Australian Catholic University, and most staff of CTC will become part of the ACU faculty.

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4

Sargeant, Adrian, Walter Wymer, and Toni Hilton. "Marketing Bequest Club Membership: An Exploratory Study of Legacy Pledgers." Nonprofit and Voluntary Sector Quarterly 35, no. 3 (2006): 384–404. http://dx.doi.org/10.1177/0899764006290788.

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Todorović, Milan, and Ali Bakir. "Inaudible Noise: Belgrade’s Academy Club: Legacy, Old Locals and New Spaces." Leisure Studies 24, no. 4 (2005): 415–34. http://dx.doi.org/10.1080/02614360500200763.

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Hutchinson, John, and Andy Mitchell. "John Hope, the Foot-Ball Club of 1824 and its sporting legacy." Soccer & Society 19, no. 1 (2017): 75–88. http://dx.doi.org/10.1080/14660970.2016.1276244.

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Harrington, Emily. "The Expiration of Commitments in Adelaide Procter's “Homeward Bound”." Victorian Literature and Culture 48, no. 2 (2020): 435–44. http://dx.doi.org/10.1017/s1060150320000042.

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It has been a long time since the poetry of Adelaide Anne Procter, a favorite of Queen Victoria, captured much interest from readers of poetry, whether they be anthology aficionados, scholars, or students. Now considered a minor poet of the period, she was nevertheless a quintessential poet activist of her day, raising money for and working with the Providence Row Night Refuge, editing and contributing to the English Women's Journal alongside the Langham Place Feminists and the Society for the Employment of Women. She published volumes of her own poems, one of which ran to as many as nineteen editions between 1858 and 1881, and her work was featured regularly in Charles Dickens's periodical Household Words. Her legacy stands as a powerful testimony to the way ideas and tastes change over time. Full of angels, Christmases, quietly suffering children, and pious nuns (she converted to Catholicism in 1851), her poetry is often dismissed as sentimental and clichéd. A glance at her forms reveals many straightforward tetrameters with expected alternating, end-stopped rhymes, an easiness that seems to ally form and content. If Adorno had ever taken the time to read her poetry, he probably would have hated it, not just for its Catholic faith and its frequent focus on sin and redemption, but for its attempt “to work at the level of fundamental attitudes,” typical of committed art. Consider these lines from her frequently anthologized “Homeless,” which asks readers to recognize that their society takes better care of animals, criminals, and commodities than of the homeless poor: For each man knows the market valueOf silk or woolen or cotton…But in counting the riches of EnglandI think our Poor are forgotten.

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Soldani, Jérôme. "Playing with Morality: Business Ethics of a Professional Baseball Club in Taiwan." Journal of Business Anthropology 2, no. 1 (2016): 40. http://dx.doi.org/10.22439/jba.v2i1.5007.

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Baseball is considered the national sport in Taiwan. Professional teams are owned by large local firms and are themselves small companies offering an archetypal model of society. Their practices are based on moral values around which their fans are unified. This is also a legacy of the social responsibility transferred to the Taiwanese firms by the former authoritarian regime (from the 1950s to the 1980s). Based on twelve months’ fieldwork with a Taiwanese baseball club now owned by a holding company, this paper shows how the club is viewed as a firm structured around moral values and whose players are established as moral paragons. The model of a united, hierarchical family is highlighted by the original owners, a family firm which founded the club in 1984, and by the team’s iconography. However, these methods of commodifying the team as a value-based family are faced with the realities of daily practices and the corruption scandals that regularly undermine the image of the Taiwanese professional league. The current company owner (from 2014) has tried to maintain this image of virtue, with some adjustments, in order to maintain the fans’ identification with the club. The business ethics of the club is the outcome of these adjustments and negotiations between the owners, the players, and the fans.

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9

Kotlowski, Dean J. "“The presidents club revisited: Herbert Hoover, Lyndon Johnson, and the politics of legacy and bipartisanship”." Historian 82, no. 4 (2020): 463–91. http://dx.doi.org/10.1080/00182370.2021.1874650.

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10

Cauli, Alberto. "Francesco De Pinedo and Ernesto Campanelli's record-breaking flight to Australia – perception, recognition and legacy: an account in the Australian Press." Journal of Navigation 74, no. 2 (2021): 328–42. http://dx.doi.org/10.1017/s0373463320000764.

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The year 2020 marked the 95th anniversary of Francesco De Pinedo and Ernesto Campanelli's record-breaking flight of 55,000 km, from Italy to Australia, Japan and back, in a seaplane named Gennariello. Their achievement was lauded worldwide, especially in Australia, where the press reported on it intensively. This paper reconstructs the story of the flight by analysing the Australian press accounts and De Pinedo's diary, to understand how the Australian public perceived the event. It investigates the aviators’ arrival in Perth, Adelaide and Melbourne, where their popularity was greatest and where the local Italian communities enthusiastically welcomed them. The analysis shows that the flight engendered increased public interest and paid dividends in terms of image for the commercial companies involved, while fascism exploited it to display its progress in aviation. The paper concludes by exploring the legacy of the endeavour in modern Italy and Australia, emphasising the differences between the countries.

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Books on the topic "Legacy Club of Adelaide"

1

Couper-Smartt, John. A sailing-boat club at Port Adelaide: A history of Port Adelaide Sailing Club, 1897 to 2007. Port Adelaide Sailing Club, 2008.

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Couper-Smartt, John. A sailing-boat club at Port Adelaide: A history of Port Adelaide Sailing Club, 1897 to 2007. Port Adelaide Sailing Club, 2008.

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3

Elicksen, Debbie. Creating a legacy for local sports. Calgary Booster Club, 2003.

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4

Williams, Foster Neil. Dynasty: A legend, a family, and the Port Adelaide Football Club : the story of the Williams family. Peacock Publications, 1999.

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5

Maiorana, Sal. Oak Hill Country Club: A legacy of golfing excellence. The History Press, 2013.

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Messenger, Michael. Elgar's legacy: A centennial history of the Malvern Concert Club. Elgar Editions, 2003.

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7

Porter, Ashley. The pride of South Australia: A Crows' decade. Wakefield Press, 2001.

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8

Conference, Australia ICOMOS National. 20th century heritage: Our recent cultural legacy : proceedings of the Australia ICOMOS National Conference 2001, 28 November-1 December 2001, Adelaide, the University of Adelaide, Australia. Edited by Jones David S. 1959- and University of Adelaide. School of Architecture, Landscape Architecture & Urban Design. School of Architecture, Landscape Architecture & Urban Design, the University of Adelaide, 2002.

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Saskatchewan Sports Hall of Fame and Museum. and Saskatoon Hilltop Football Club, eds. The Hilltops: A Canadian junior football legacy. Saskatoon Hilltop Football Club, 2006.

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Mary, Rodrique, ed. The enduring legacy of the Detroit Athletic Club: Driving the Motor City. History Press, 2012.

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Book chapters on the topic "Legacy Club of Adelaide"

1

Nelson, Elissa H. "The lasting legacy." In The Breakfast Club. Routledge, 2019. http://dx.doi.org/10.4324/9781315545486-6.

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2

"Legacy." In The Beatles: Sgt. Pepper's Lonely Hearts Club Band. Cambridge University Press, 1997. http://dx.doi.org/10.1017/cbo9780511620195.007.

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Ramey, Mark, and Mark Ramey. "The Cult of Fight Club." In Studying Fight Club. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781906733551.003.0002.

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This chapter examines why David Fincher's Fight Club (1999) is considered a cult film. Fight Club is a cult film because it is subversive, quotable, iconographic, generically challenging, about marginal characters, complex in terms of its narrative, intertextual, gory and violent; because it transgresses social laws and norms; creates a community of fans and finally, because it was an economic failure on its release. The strong first-person voice of Chuck Palahniuk's source novel is intentionally preserved in Jim Uhl's screen adaptation. The use of a second-person address, which, along with other techniques, breaks the fourth wall, further helps engage the audience in the story of everyman ‘Jack’. The film was mis-sold as a product for the male youth market. Instead, it is a generational film, with particular appeal to the Generation X experience, the generation sired by the ‘baby-boomers’. Indeed, Fight Club's cinematic legacy can be traced back to baby-boomer films. A new generation's quest for meaning and purpose is the unifying factor.

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Goyens, Tom. "Anarchy at the Antipodes." In Frontiers of Labor. University of Illinois Press, 2018. http://dx.doi.org/10.5622/illinois/9780252041839.003.0015.

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This essay recasts the formative years of Australian anarchism from 1885 to World War I as a symbiotic relation between the local and transnational by exploring connections between its key figures (Andrade, Andrews, and Fleming) and the American movement. Despite their small size, Australian anarchists were “rooted cosmopolitans” sustaining their club through international periodical exchange, even though none of the key figures traveled to the United States. This way, Australian anarchism remained part of the radical conversation during the 1880s and 1890s, especially regarding Haymarket, May Day, and the Depression jobless. Individualist anarchists, who shunned mass revolutionary politics, dominated in 1880s Australia, whereas in the United States, revolutionary anarchism with federated groups cultivated by Germans remained the majority movement into the 1920s. Despite a small German contingent in Adelaide, after 1900 Australian anarchists had no movement, whereas US revolutionary anarchism simply extended through the lives of new immigrants from Eastern and Southern Europe.

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Mitchell, Koritha. "The Ultimate Home." In From Slave Cabins to the White House. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252043321.003.0007.

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This chapter analyzes, as a performance text, Michelle Obama’s public persona as first lady. Proclaiming herself Mom-in-Chief, Mrs. Obama embodied a variation of the strong black woman, and her strategies for inspiring others resembled those of black club women of the 1890s and early 1900s. Club women taught other women best practices for caring for their families and homes. They also gave advice about, and considered themselves models for, how best to style one’s hair and dress appropriately. Likewise, Mrs. Obama made deliberate choices about hair, clothes, and overall bodily presentation, and she decorated the White House in ways that continued Jacqueline Kennedy’s legacy but that also acknowledged the hostility hounding her first family because it was not white. [119 of 125 words]

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6

O'Donoghue, Martin. "The Place of Home Rulers in Memoir, Commemoration and Public Discourse, 1922–5." In The Legacy of the Irish Parliamentary Party in Independent Ireland, 1922-1949. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781789620306.003.0003.

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This chapter explores the place of the Irish Party in the public memory as well as the views of grassroots supporters in the state up to the formation of the Irish National League in 1926. There is detailed analysis of how the Irish Party and its leaders were remembered, including debate concerning how those from home rule backgrounds commemorated Ireland’s part in the First World War. However, pointing out that Great War commemorations extended beyond merely gatherings of former Irish Party followers, this chapter interrogates the phenomenon of Redmondite commemorations. This chapter argues that these events demonstrated a clear reservoir of support for John Redmond and the Irish Party in a state where it has previously been suggested that the former leader had been forgotten. This chapter also considers the extant networks of Irish Party supporters which persisted into the Free State such as the Ancient Order of Hibernians and the National Club.

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7

Kirk, Genevieve. "‘And His Works in a Glass Case’: The Bard in the Garden and the Legacy of the Shakespeare Ladies Club." In Shakespeare Survey 74. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781009036795.021.

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Keller, Morton, and Phyllis Keller. "The College." In Making Harvard Modern. Oxford University Press, 2001. http://dx.doi.org/10.1093/oso/9780195144574.003.0026.

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What place did Harvard College have in the modern University, with its expansive central administration, research-driven faculty, ambitious and high-powered professional schools? A much more important one than this litany of potential threats might suggest. The College remained the most conspicuous and prestigious part of the University. It produced the most generous donors; it outclassed its rivals in attracting the most sought-after students; it exemplified Harvard in the public mind. And it shared in the worldly ambience of the late-twentieth-century University. For decades, Harvard College admissions was a battleground over who would be accepted and on what grounds access would be granted. The admission of Jews was a touchstone issue in the conflict between the Brahmin and meritocratic impulses from the 1920s to the 1950s. Then another problem came to the fore: how to choose a freshman class from a swelling number of qualified applicants. As selection became ever more complex and arcane, the sheer size and quality of the applicant pool enabled the dean of admissions and his staff, rather than the faculty, to define the terms of entry. The result was that classes were crafted to be outstanding in more than purely academic-intellectual terms. Intellectual superstars were a small group of near-certain admits. After that, a solid level of academic ability set an admissions floor, above which character, extracurricular activities, artistic or athletic talent, “legacy” status, and geographical diversity figured in the admissions gene pool. After the 1960s, diversity came to embrace race and gender. Chase Peterson, who was dean of admissions during the tumultuous years from 1967 to 1972, thought that during his time the criteria for selection broadened to include tenacity, perseverance, having learned something deeply and well, social generosity, intellectual openness, and strength of character. A statement on admissions desiderata in the 1990s included “honesty, fairness, compassion, altruism, leadership, and initiative” and stressed: “We place great value in a candidate’s capacity to move beyond the limits of personal achievement to involvement in the life of the community at large.” One of Dean of Admissions Wilbur Bender’s 1950s ideal admits, a “Scandinavian farm boy who skates beautifully,” had better have headed his local skating club or taught skating to inner-city youth if he hoped to get into Harvard at the century’s end.

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