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|Joey Lott||Adobe Developer Library||ePub|
When discussing Flash movies interacting with one another, there are two possible scenarios to consider. First, two movies running on the same client computer may have the ability to communicate with each other. Second, there is communication between movies running on different computers.
|Sam Williams||O'Reilly Media||ePub|
By the spring of 1985, Richard Stallman had settled on the GNU Projects first milestonea Lisp-based free software version of Emacs. To meet this goal, however, he faced two challenges. First, he had to rebuild Emacs in a way that made it platform independent. Second, he had to rebuild the Emacs Commune in a similar fashion.
The dispute with UniPress had highlighted a flaw in the Emacs Commune social contract. Where users relied on Stallmans expert insight, the Communes rules held. In areas where Stallman no longer held the position of alpha hackerpre-1984 Unix systems, for exampleindividuals and companies were free to make their own rules.
The tension between the freedom to modify and the freedom to exert authorial privilege had been building before GOSMACS. The Copyright Act of 1976 had overhauled U.S. copyright law, extending the legal protection of copyright to software programs. According to Section 102(b) of the Act, individuals and companies now possessed the ability to copyright the expression of a software program but not the actual processes or methods embodied in the program.1 Translated, programmers and companies had the ability to treat software programs like a story or song. Other programmers could take inspiration from the work, but to make a direct copy or nonsatirical derivative, they first had to secure permission from the original creator. Although the new law guaranteed that even programs without copyright notices carried copyright protection, programmers quickly asserted their rights, attaching coypright notices to their software programs.See All Chapters
|Jean Godefroy Bidima||Indiana University Press||ePub|
THE COMPREHENSION OF political mechanisms in Africa—the cost, exercise, transmission and control of power—must be the object of a second anthropological reading of symbolic systems structuring the collective and the subjective, the institutional uses of rhetoric, and the specific conflicts they engender. Where does palabre fit in here?
Pan-Africanism was supposed to be a political, economic, and cultural movement to restore the dignity of blacks at the geostrategic level. The protagonists of this movement, which stretched between the Americas, the Caribbean, and Europe, were African-Americans and Jamaicans as well as Africans. Pan-Africanism was born during the colonial period and still survives in weak form in the Organization of African Unity (OAU). To grasp how Pan-Africanism drowned palabre in the mystical celebration of a black people, let us briefly recount the evolution, protagonists, and objectives of Pan-Africanism.
Born in America, Pan-Africanism was meant to be a continuation of the “back to Africa” movement of freed slaves who had founded Liberia. This tricontinental “pan-Negro” movement sought to end slavery and colonization by returning deported blacks to their mother Africa. One of the first protagonists was H. S. Williams (of Trinidad), followed by Marcus Garvey, another Jamaican who wanted to unite all blacks in a single people.1 W. E. B. du Bois, another leader in the United States, distanced himself from Garvey.2 On the African continent, the great figures of this movement were the Nigerian Adeoye Deniga; the Ghanaians Casely Hayford and later Kwame Nkrumah; Isaac Theophilus Akunna Wallace-Johnson in Sierra Leone; Raphael Armattoe in Togo; Ras Makonen in Ethiopia; and Jomo Kenyatta in Kenya. As its conferences evolved, Pan-Africanism was gradually transformed into nationalism: the liberation and development of Africa had to happen under the banner of mysticism concerning the black community.See All Chapters
|Edmund von Mach||Parkstone International|
he Persian wars mark a turning point in the development of the
Greek people. When Xerxes gathered his enormous army to reduce the continental Greeks, it seemed as if all the dim dread of barbaric and unconquerable chaos was to become a reality. All the energy of the last centuries had been spent in vain, for the cloud had gathered which threatened to sweep into oblivion the ideals for whose realisation the best men had laboured. When a storm of this kind breaks, the nation goes down, unless it is upheld by the accumulated energy of its past achievements.
Nations in this respect are like individuals whose conquest over adversity depends “on the degree of moral strength into which their hearts have been already trained.” The Greeks overcame the Persians; chaos was not unconquerable; the cause of right and light and progress had shown its power to triumph over apparently un-surmountable obstacles. There is nothing impossible for him who has the strength of faith; there are no arbitrary bounds either in the material or in the spiritual world which, if they hinder the vigourous advance of just activity, cannot be broken. With this realisation comes a joyful spirit of freedom; no longer a mere mortal bound by meshes of uncontrollable fate, one feels the divine part within one and knows how to partake of limitless possibilities, as is the right of gods. When the Greeks took their seats at the oars and rowed up the Bay of Salamis, when theSee All Chapters
|Eric Freeman||O'Reilly Media||ePub|
Ever play good cop, bad cop? You’re the good cop and you provide all your services in a nice and friendly manner, but you don’t want everyone asking you for services, so you have the bad cop control access to you. That’s what proxies do: control and manage access. As you’re going to see, there are lots of ways in which proxies stand in for the objects they proxy. Proxies have been known to haul entire method calls over the Internet for their proxied objects; they’ve also been known to patiently stand in the place for some pretty lazy objects.
Sounds easy enough. If you remember, we’ve already got methods in the gumball machine code for getting the count of gumballs (getCount()), and getting the current state of the machine (getState()).
All we need to do is create a report that can be printed out and sent back to the CEO. Hmmm, we should probably add a location field to each gumball machine as well; that way the CEO can keep the machines straight.
Let’s just jump in and code this. We’ll impress the CEO with a very fast turnaround.See All Chapters
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