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With a long history and deep connection to the Earth’s resources, indigenous peoples have an intimate understanding and ability to observe the impacts linked to climate change. Traditional ecological knowledge and tribal experience play a key role in developing future scientific solutions for adaptation to the impacts. The book explores climate-related issues for indigenous communities in the United States, including loss of traditional knowledge, forests and ecosystems, food security and traditional foods, as well as water, Arctic sea ice loss, permafrost thaw and relocation. The book also highlights how tribal communities and programs are responding to the changing environments. Fifty authors from tribal communities, academia, government agencies and NGOs contributed to the book. Previously published in Climatic Change, Volume 120, Issue 3, 2013.
Not only are these water supplies not depleted, they are in fact relatively healthy despite California's recent six-year drought.
National parks are different from other federal lands in the United States. Beginning in 1872 with the establishment of Yellowstone, they were largely set aside to preserve for future generations the most spectacular and inspirational features of the country, seeking the best representative examples of major ecosystems such as Yosemite, geologic forms such as the Grand Canyon, archaeological sites such as Mesa Verde, and scenes of human events such as Gettysburg. But one type of habitat--the desert--fell short of that goal in American eyes until travel writers and the Automobile Age began to change that perception. As the Park Service began to explore the better-known Mojave and Colorado deserts of southern California during the 1920s for a possible desert park, many agency leaders still carried the same negative image of arid lands shared by many Americans--that they are hostile and largely useless. But one wealthy woman--Minerva Hamilton Hoyt, from Pasadena--came forward, believing in the value of the desert, and convinced President Franklin D. Roosevelt to establish a national monument that would protect the unique and iconic Joshua trees and other desert flora and fauna. Thus was Joshua Tree National Monument officially established in 1936, with the area later expanded in 1994 when it became Joshua Tree National Park. Since 1936, the National Park Service and a growing cadre of environmentalists and recreationalists have fought to block ongoing proposals from miners, ranchers, private landowners, and real estate developers who historically have refused to accept the idea that any desert is suitable for anything other than their consumptive activities. To their dismay, Joshua Tree National Park, even with its often-conflicting land uses, is more popular today than ever, serving more than one million visitors per year who find the desert to be a place worthy of respect and preservation. Distributed for George Thompson Publishing
In a crucial shift within posthumanistic media studies, Bernhard Siegert dissolves the concept of media into a network of operations that reproduce, displace, process, and reflect the distinctions fundamental for a given culture. Cultural Techniques aims to forget our traditional understanding of media so as to redefine the concept through something more fundamental than the empiricist study of a medium’s individual or collective uses or of its cultural semantics or aesthetics. Rather, Siegert seeks to relocate media and culture on a level where the distinctions between object and performance, matter and form, human and nonhuman, sign and channel, the symbolic and the real are still in the process of becoming. The result is to turn ontology into a domain of all that is meant in German by the word Kultur. Cultural techniques comprise not only self-referential symbolic practices like reading, writing, counting, or image-making. The analysis of artifacts as cultural techniques emphasizes their ontological status as “in-betweens,” shifting from firstorder to second-order techniques, from the technical to the artistic, from object to sign, from the natural to the cultural, from the operational to the representational. Cultural Techniques ranges from seafaring, drafting, and eating to the production of the sign-signaldistinction in old and new media, to the reproduction of anthropological difference, to the study of trompe-l’oeils, grids, registers, and doors. Throughout, Siegert addresses fundamental questions of how ontological distinctions can be replaced by chains of operations that process those alleged ontological distinctions within the ontic. Grounding posthumanist theory both historically and technically, this book opens up a crucial dialogue between new German media theory and American postcybernetic discourses.
Sections include: experiments and generalised causal inference; statistical conclusion validity and internal validity; construct validity and external validity; quasi-experimental designs that either lack a control group or lack pretest observations on the outcome; quasi-experimental designs that use both control groups and pretests; quasi-experiments: interrupted time-series designs; regresssion discontinuity designs; randomised experiments: rationale, designs, and conditions conducive to doing them; practical problems 1: ethics, participation recruitment and random assignment; practical problems 2: treatment implementation and attrition; generalised causal inference: a grounded theory; generalised causal inference: methods for single studies; generalised causal inference: methods for multiple studies; a critical assessment of our assumptions.