Sagebrush (Artemisia spp.) is an important source of food and cover for many animals, especially during winter months. Understanding how wildlife species respond to sagebrush management actions can help improve conservation planning. Dixie harrow is a method of improving spring/summer habitat for many herbivores by reducing sagebrush cover to stimulate the growth of grasses and forbs. These treatments, however, may influence the quantity and quality of sagebrush available to greater sage-grouse (Centrocercus urophasianus; hereafter, sage-grouse) during winter. We evaluated the effects of Dixie harrow on sage-grouse resource selection during winter (Chapter 1) and on the nutritional value of sagebrush (Chapter 2). We were unsure what effect Dixie harrow would have on the nutritional value of sagebrush, but hypothesized that sage-grouse would select for untreated areas because they contained a higher quantity of food and cover. We captured 81 sage-grouse and fit them with GPS transmitters. Using 6,728 winter locations, we modeled third-order resource selection. Further, we collected samples of sagebrush plants that sage-grouse had eaten from (n = 54), samples of sagebrush plants passed by but not eaten from (n = 54), as well as samples from random locations inside (n = 60) and outside Dixie harrow treatments (n = 60). Contrary to our hypothesis, sage-grouse selected for Dixie harrow treatments during winter. We found that sage-grouse selectively browsed sagebrush plants with increased nutritional value, and that sage-grouse browsed plants inside treatments more frequently than outside the treatments, but Dixie harrow treatments had no measurable effect on the nutritional value of sagebrush. Based on our results, Dixie harrow treatments performed at the southern extent of the sage-grouse range will create habitat that sage-grouse prefer during winter, but we were unable to ascertain why sage-grouse select for Dixie harrow treatments during winter.

This thesis is a study of the Community Relations Department of the Southern Organizing Committee of the Congress of Industrial Organizations during the CIO’s Southern Organizing Drive, often referred to as “Operation Dixie.” The Community Relations Department was primarily interested in improving relations between organized labor and organized religion, in the hopes that improved church-labor relations would produce a situation more conducive to labor organizing, and reduce attacks on the CIO from religious leaders. This thesis examines the methods utilized by the CRD to achieve this end, and presents an analysis both of their efficacy and of their implementation. Specific programs that are explored are the CRD’s compilation, and publication, of various religiously themed pamphlets, the formation of Religion and Labor Fellowship groups, and the CRD’s relations with various anti-labor newspapers that made use of religious arguments to attack the CIO and Operation Dixie.

Consacré à l’étude de deux romans contemporains, soit La liberté des détours (2015) de Mathieu Blais et Dixie (2013) de William S. Messier, ce mémoire étudie la présence d’une régionalité transformée, voire déconstruite dans l’imaginaire littéraire québécois. Pour ce faire, il examine ces lieux fictifs à la lumière de la reprise de la figure du Survenant, imaginée par Germaine Guèvremont en 1945. Le premier chapitre présente la figure du nomade, des récits historiques au roman de la terre, pour réfléchir sur son évolution. Il explore ensuite la conception novatrice que lui accorde Guèvremont dans Le Survenant au moyen d’une analyse textuelle. Le deuxième chapitre s’attache à la définition de la régionalité, telle qu’elle est définie par Francis Langevin, en fonction des besoins relatifs au corpus primaire de cette étude. Cette approche nous permet d’analyser les filiations en relation avec le topos de l’étranger en milieu rural, et plus précisément la dichotomie entre « habitant » et « étranger » imposée par la littérature terroiriste. La méthode employée pour l’analyse des textes est inspirée des théories de l’intertextualité, de l’hypertextualité et de la narratologie. Finalement, le troisième chapitre examine les thématiques intertextuelles de la liberté et de l’héritage dans les romans contemporains, lesquelles adoptent une esthétique « rurale trash » caractérisée par un refus de l’idéalisation, comme la définit Mathieu Arsenault. De ce fait, le Survenant, idéalisé dans le roman de Guèvremont, se transforme en figure de fuyards hors-la-loi dans La liberté des détours et dans Dixie. / Dedicated to the study of two contemporary novels, La liberté des détours (2015) by Mathieu Blais and Dixie (2013) by William S. Messier, this thesis examines the presence of a transformed, even deconstructed, regionality in Quebec's literary imagination. To do so, it examines these fictitious places in light of the revival of the figure of the Survenant, imagined by Germaine Guèvremont in 1945. The first chapter presents the figure of the nomad, from the tales of history to the rural novel, to reflect on its evolution. It then explores Guèvremont's innovative conception of Le Survenant through textual analysis. The second chapter focuses on Francis Langevin's definition of regionality, based on the needs of the primary corpus of this study. It is a novel way of reflecting on their filiations to the topos of the foreigner in rural areas, and more specifically to the dichotomy between “inhabitant” and “foreigner” imposed by terroirist literature. The method used for the analysis of the texts is inspired by the theories of intextextuality, hypertextuality and narratology. Finally, the third chapter examines the intertextual themes of freedom and heritage in contemporary novels, which adopt a “rural trash” aesthetic characterized by a refusal of idealization, as Mathieu Arsenault defines it. As a result, the Survenant, idealized in Guèvremont's novel, is transformed into the figure of outlaw fugitives in La liberté des détours and Dixie.

Philosophiae Doctor - PhD / This ethno a h explores the mean in s of personhood and agency in Maneberg a township located on the Cape Flats, in Cape Town South Africa. The township was a site of relocation for people who were classified coloured during the apartheid era and who were forcibly removed from newly declared white areas in the city in the 1960s I argue that despite the old apartheid state's attempts to reify the meaning of colouredness through racial legislation,\the residents of Manenberg created their own meanings of personhood, agency and community within the bureaucratic, social and economic interstices of the apartheid systems Yet at the same time they also reinstated the very structural processes at the heart of their racial and gendered subjugation. I indicate how the cohesiveness of the Rio Street community in Manenberg, the survival of its residents and their validation as respectable mothers, tough men and good daughters hinged on and effloresced from a moral economy that articulated with the structural location of coloured women in the apartheid economy and racial bureaucracy. I draw upon the writings of Fortes (1969), Giddens (1984) and Karp (1995) to elaborate upon the concept personhood in Manenberg. I show how the local understandings of personhood provide residents with agency, whilst connecting the latter to township history and apartheid social structure, thereby illustrating its limits. The concept personhood captures the duality of existence of Manenberg residents and maps out their negotiation and contestation about personhood and agency. I use Hobart (1990) and Kratz (2000) to indicate that lagency in Manenberg is complex and is situationally determined~Finally I utilise the theoretical insights of Donham (1999) to indicate that Manenberg's social, economic and historical location in the South African context allows for several notions of personhood to prevail in the township. These notions are grounded in the multiple, interconnected, hierarchically ordered, competing cultural and economic systems of production at the local, national and global levels. This complex location of Manenberg residents generates multiple constructs of inequality, power and agency that impinge upon each other and that are reflected in the contestations about personhood in diverse township spaces.

Spring water inflow is distinct at Pah Tempe Hot Springs (also known as Dixie Hot Springs) situated within the damage zone of the Hurricane Fault in Timpoweap Canyon in Hurricane, Utah. Excising of the footwall by the Virgin River has created Timpoweap Canyon and allowed an unusual opportunity to study the spring inflow in relation to the fault damage zone. While correlation of these springs with the damage zone and visible fracture patterns on the canyon wall has been made, no subsurface faulting has been imaged to verify connection to these visible fractures and spring inflows (Nelson et al., 2009). The stream was logged and contoured to note the varying locations of spring water inflows in contrast with unsaturated Virgin River water. Seismic surveys were conducted and subsurface profiles made to locate offsets and faults. Photogrammetry was conducted and a three-dimensional model of the canyon and cliff wall was created to facilitate remote fracture mapping of this wallSubsurface features correlate to fractures, spring water inflow locations, and surface faults mapped by Biek (2002). This suggests that faulting and fracturing from the Hurricane Fault provides subsurface conduits for these thermal waters to rise. In one area in the stream, thermal inflow correlates with both subsurface offsets and major surface fractures. Numerous correlations between just spring water entry and subsurface offsets or surface fractures are also found. Fracture and fault density is atypical at Pah Tempe as these features do not diminish with distance from the main strand of the fault. This has led to the Sevier Orogeny accounting for creating the observed fracture conduits at Pah Tempe. Fractures in the canyon wall at Pah Tempe open west to east. This is indicative of the maximum horizontal compressive stress of southern Utah being north to south (Zoback and Zoback, 2015). Therefore the spring inflow at Pah Tempe is likely a result of the damage from the Hurricane Fault creating conduits for spring water to rise, rather than the Sevier Orogeny.

Thesis (M.A.)--Miami University, Dept. of Communication, 2008. / Title from first page of PDF document. Includes bibliographical references (p. 97-105).

This thesis is written as an essay, which considers sculpture outside of its definition as art object. Having as its goal finding an intrinsic definition of sculpture, the essay sets on a short journey meandering between ideas, historic precedents, and anecdotes. Among some of the discussed thing are: necessity, labor, leisure, Olduvai chopping stone tool, making, human hand, brain, body, pineal gland, third eye, speculation, materiality, Dixie cup, objecthood, sign, imagination, ENIAC, immateriality, myth, labor, leisure, storytelling, alien, alienation, destruction, creativity, genius, death, weed. The essay concludes that sculpture does not need a definition.

Cookbooks have a unique ability to record women.s history, both private and public. Cookbooks transmit not only instructions for preparing specific dishes, but also the values of class, race and gender of the times and places in which they are created. This study will focus on several such cookbooks produced by Louisiana women in the mid-twentieth century, from the 1930s to the 1970s. Different though these works are, they collectively demonstrate that the best cookbook authors are purveyors not only of recipes, but also of class values, ethnic relations and folklore, and gender models that one generation of women endeavors to transmit to the next. Most important, this study will argue that these cookbooks provide a rich and penetrating insight into the class structure in rural Louisiana, race and accomplishment in an era of segregation, and the role of gender in domestic and professional occupation.

Utah's current educational systems were largely shaped by a transitional era that occurred during the late nineteenth and early twentieth centuries. A time when the region itself moved from territorial to state status, the dominant religion in the area, The Church of Jesus Christ of Latter-day Saints (LDS Church), likewise changed in its role in Utah society. Previously dominating most aspects of life, the Church was forced to reevaluate its place in society due to greatly increased secular power and context. Educational changes, as harbingers of larger societal shifts, are illustrative of such paradigm changes. During the four decade period stretching from 1888 to 1933, the LDS Church experimented with several private educational endeavors, seeking to maintain its place in the changing Utah society. Originally opposed to public education, these experimental private schools eventually became part of the public system itself as the Church restructured its paradigm. St. George, Utah, like many of the LDS-dominated intermountain communities, experimented with these educational changes during this era. Key to this experimentation was the St. George Stake Academy, founded in 1888 as a religious alternative for the region's youth. Though challenged initially, the privately sponsored Church school grew as did its public counterparts during the early twentieth century. Eventually, this growth included expansion into post-secondary education, as the school became Dixie Normal College, Dixie Junior College, Dixie College, and ultimately Dixie State College. Such growing, however, brought increased financial need. Faced with rising costs and budgetary restraints caused by periods of economic depression, the LDS Church rethought its educational policy. In the 1920s and early 1930s, the Church restructured its educational system, turning over to the state many programs originally intended as religious alternatives to public schools. This study traces the changing nature of education in Utah from 1888 to 1933, illuminating the process of paradigm change within religious organizations. Using St. George as the model, it tracks the roles the state and the LDS Church played in shaping the current educational structure, as both parties sought to understand their place in society.

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