Thesis (M. P. A.)--Texas State University-San Marcos, 2004. / "Fall 2004." Includes bibliographical references (leaves 90-98).

Thesis (M.A. )--Kutztown University of Pennsylvania, 2006. / Source: Masters Abstracts International, Volume: 45-06, page: 2924. Typescript. Abstract precedes thesis as 2 leaves (iii-iv). Includes bibliographical references (leaves 99-102).

No description available.

Among the negative societal consequences of homelessness, its potential environmental impacts are largely unconsidered. This study examines the impacts of trash and riparian zone alterations associated with a homeless population inhabiting the area surrounding the Guadalupe River in San Jose, California. Literature was reviewed to determine the environmental effects of elevated trash and sediment loads in rivers, estuaries, and the marine environment. Building upon existing trash assessment protocols, a methodology was developed to increase the accuracy of source identification. Sampling of four predetermined areas took place between November 2012 and May 2013. Results showed elevated volumes of trash and occurrences of anthropogenic alteration in the areas of the riparian zone most heavily used by the homeless population. Using existing research, inferences were made regarding the environmental effects of these disturbances. It is subsequently recommended that new mitigation measures be empirically evaluated, including long-term benefit-cost analyses regarding permanent housing of homeless populations.

Thesis (M.S.)--University of Wisconsin--Madison, 1973. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Ce mémoire s'inscrit dans la méthode de praxéologie pastorale. Il analyse en qua-tre temps la mise en œuvre d'une exposition picturale qui oppose une figure alié-nante (conventionnelle et doucereuse) de Jésus à une vision trash (c'est à dire sub-versive et provocante) qui se veut plus fidèle à l'évangile. Le premier temps (ob-servation), qui présente le premier projet d'exposition ainsi que ses sources d'inspi-ration (personnelle, culturelle et artistique), amène à cerner deux problématique : la question de la vérité et l'orientation subversive (trash) du Jésus des évangiles. Le deuxième temps (interprétation) creuse tout d'abord la question de la vérité avec Hans Georg Gadamer, ce qui pousse à dépasser l'affirmation violente de la vérité du premier projet d'exposition pour le réorienter dans une perspective de questionnement. Par ailleurs, un modèle de dynamique trash permet de fonder la figure subversive et provocante de Jésus dans une relecture des évangiles, d’où un troisième temps (intervention) : l’amendement du premier projet d'exposition. En guise de conclusion, le quatrième temps (prospective) exporte des pointes de ré-flexion au-delà de l'interprétation concrète, à savoir au plan des questions de l'art et du public, du deuil de la vérité, de la dynamique trash et de la foi. / This dissertation is in line with what we call praxéologie pastorale. It analyses, in four cycles, the implementation of an exhibition which opposes an alienating fig-ure of Jesus (smooth and conventional) to a trash vision of him (in other words subversive and provocative), if we are to be faithful to the Bible's inscriptions. The first cycle (observation), which presents the first exhibition project as well as the inspiring sources (personal, cultural and artistic), brings us to surround two prob-lematics: the question of the truthfulness and the subversive orientation (trash) of the Bible's image of Jesus. The second cycle (interpretation) questions the truth with Hans Georg Gadamer, which brings us to surpass the violent affirmation of the truth of the first exposition project to reorient it into that of a questioning per-spective. Furthermore, an example of the trash dynamic allows us to base the sub-versive and provocative figure of Jesus by rereading the Bible; hence the third cycle (intervention): the amendment of the first exhibition project. In conclusion, the fourth cycle (prospective) pushes the reflection beyond the concrete interpreta-tion, namely, in regard to the arts and the public, the grief of the truth, the trash dynamic and the faith.

Mia och Klara- karaktären Tabita Karlsson är den ideala White trash-stereotypen. Hon är en deltidisarbetslös ensamstående mamma med tre barn med tre olika män. Hon är sexuellt promiskuös, röker och dricker alkohol i tid och otid, pratar dialekt och bor på landet. Ovårdad och odisciplinerad, sedeslös, vulgär och agerar helt utan tanke på vad som anses passande av den rådande medelklassnormen. Med Tabita Karlsson som material presenteras de diskurser vilka utgör White trash-stereotypen med hjälp av diskursanalys enligt Laclau och Mouffe. För att bredda sammanhangen gjordes en kontextualisering av diskursanalysen i uppsatsen där debatter, fenomen och aktörer vilka använder White trash- begreppet och fyller det med mening, analyserats.                       Norbert Elias och John L Scotsons analys av en ojämn maktfördelning mellan etablerade och outsiders användes för att presentera relationen mellan den grupp etablerade som använder ordet White trash och den grupp outsiders vilka föreställs vara White trash. Genom en klassanalys argumenteras det i uppsatsen för att de etablerade har en gemensam kultur vilken strakt präglas av medelklassnormer.                       Med Mary Douglas teori om rituell orenhet analyseras White trash som en social funktion där etiketten smuts appliceras på de fenomen vilka inte passar in i den förväntade ordningen. Den föreställda underklassen med White trash-stereotypen som representant ses i det ljuset som brott mot medelklassnormen och den goda samhällsandan. Dessa normbrottsliga handlingar stigmatiserar brottslingen som vitt skräp, White trash.                       En bakgrund till uppsatsen var att öka förståelsen och innebörden av White trash-stereotypen i Sverige eftersom det inledande visade sig finnas väldigt få vetenskapliga publikationer på ämnet.

The rising price of oil is hurting consumers all over the world. There is growing interest in producing biofuels from non-food crops, such as sugarcane trash. Lignocellulosic biomass (e.g., sugarcane trash) is an abundant, inexpensive, and renewable resource. The patented MixAlco process is a cost-effective solution, which does not require sterility or the addition of expensive enzymes to convert lignocellulosic biomass to transportation fuels and valuable chemicals. In this study, the MixAlco process was used to convert sugarcane trash to carboxylic acids under thermophilic conditions. Lime-treated sugarcane trash (80%) and chicken manure (20%) was used as the feedstock in rotary 1-L fermentors. Ammonium bicarbonate buffer was used to mitigate the effects of product (carboxylic acid) inhibition. Marine inoculum was used because of the high adaptability of the mixed culture of microorganisms present. Iodoform solution was added to inhibit methanogenesis. Preliminary batch studies over a 20-day period produced 19.7 g/L of carboxylic acids. Sugarcane trash had the highest average yield (0.31 g total acid/g VS fed) and highest average conversion (0.70 g VS digested/g VS fed) among the three substrates compared. Countercurrent fermentations were performed at various volatile solid loading rates (VSLR) and liquid residence times (LRT). The highest acid productivity of 1.40 g/(L�d) was at a total acid concentration of 29.9 g/L. The highest conversion and yield were 0.64 g VS digested/g VS fed and 0.36 g total acid/g VS fed, respectively. The continuum particle distribution model (CPDM) was used to predict acid concentration at various VSLR and LRT. The average error in between the predicted and experimental acid concentration and conversion were 4.62% and 1.42%, respectively. The effectiveness of several pretreatment methods was evaluated using the CPDM method. The best-performing method was short-term, no-wash, oxidative lime pretreatment with ball milling. At an industrial-scale solids loading of 300 g VS/L liquid, the CPDM ?map? predicts a total acid concentration of 64.0 g/L at LRT of 30 days, VSLR of 7 g/(L�d), and conversion of 57%. Also high conversion of 76% and high acid concentration of 52 g/L are achieved at a VSLR of 4 g/(L�d) and LRT of 30 days.

No description available.

Ce mémoire s'inscrit dans la méthode de praxéologie pastorale. Il analyse en qua-tre temps la mise en œuvre d'une exposition picturale qui oppose une figure alié-nante (conventionnelle et doucereuse) de Jésus à une vision trash (c'est à dire sub-versive et provocante) qui se veut plus fidèle à l'évangile. Le premier temps (ob-servation), qui présente le premier projet d'exposition ainsi que ses sources d'inspi-ration (personnelle, culturelle et artistique), amène à cerner deux problématique : la question de la vérité et l'orientation subversive (trash) du Jésus des évangiles. Le deuxième temps (interprétation) creuse tout d'abord la question de la vérité avec Hans Georg Gadamer, ce qui pousse à dépasser l'affirmation violente de la vérité du premier projet d'exposition pour le réorienter dans une perspective de questionnement. Par ailleurs, un modèle de dynamique trash permet de fonder la figure subversive et provocante de Jésus dans une relecture des évangiles, d’où un troisième temps (intervention) : l’amendement du premier projet d'exposition. En guise de conclusion, le quatrième temps (prospective) exporte des pointes de ré-flexion au-delà de l'interprétation concrète, à savoir au plan des questions de l'art et du public, du deuil de la vérité, de la dynamique trash et de la foi. / This dissertation is in line with what we call praxéologie pastorale. It analyses, in four cycles, the implementation of an exhibition which opposes an alienating fig-ure of Jesus (smooth and conventional) to a trash vision of him (in other words subversive and provocative), if we are to be faithful to the Bible's inscriptions. The first cycle (observation), which presents the first exhibition project as well as the inspiring sources (personal, cultural and artistic), brings us to surround two prob-lematics: the question of the truthfulness and the subversive orientation (trash) of the Bible's image of Jesus. The second cycle (interpretation) questions the truth with Hans Georg Gadamer, which brings us to surpass the violent affirmation of the truth of the first exposition project to reorient it into that of a questioning per-spective. Furthermore, an example of the trash dynamic allows us to base the sub-versive and provocative figure of Jesus by rereading the Bible; hence the third cycle (intervention): the amendment of the first exhibition project. In conclusion, the fourth cycle (prospective) pushes the reflection beyond the concrete interpreta-tion, namely, in regard to the arts and the public, the grief of the truth, the trash dynamic and the faith.