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When the colorful western prospectors had made their strikes and moved on, they left behind them another, lesser known breed of men, the hard-rock miners. For six decades these working stiffs followed mining opportunities into the boom towns of the intermountain West and gouged from the depths other men's wealth. In mines ranging from glorified prospect holes to underground extractories, they picked and blasted, sometimes in shifts of twelve hours, not only ore and minerals but also lung-destroying dust. Working by candle light in the ill-ventilated, narrow, and often sweltering depths, they courted dangers from fire, gas, subterranean water, and cave-ins. Management's interest in high productivity and profits often jeopardized miners' needs for a living wage and job security. Some miners retaliated by high-grading, or stealing their bosses' ore, for the old miners' maxim told them "gold belongs to him wot finds it." Above ground they lived in communities like Cripple Creek, Goldfield, Bisbee, and Leadville, communities that were western and yet urban. There they faced the rigors of a rugged climate, frontier scarcities, and ramshackle housing. But they relieved their hardships with their own brands of entertainment: rock-drilling contests that were to the miner what rodeos were to the cowboy; practical jokes like shivarees, snipe hunts, and social gatherings, picnics, and special celebrations. Drawing extensively on contemporary sources, Ronald C. Brown provides the first thorough study of the daily lives and work of hard-rock miners of Wyoming, New Mexico, Arizona, Utah, Colorado, and Nevada in the period 1860 to 1920. He carefully documents his argument that, though it initially made mining more dangerous, ongoing industrialization benefited miners by opening more jobs and, in the long run, by eliminating preindustrial dangers.
Covers history of Cache County from before settlement to 1996 and was written for the Utah centennial.
This final volume in the The Conservation Atlas of Tropical Forests covers the Americas. It provides an up-to-date overview of the status of rain forests in South America, Central America, and the Caribbean. Following the format of the two previous volumes The Conservation Atlas of Tropical Forests: Asia and the Pacific (1991) and The Conservation Atlas of Tropical Forests: Africa (1992), the atlas is divided into two parts. Part I introduces and discusses the complex interrelated issues in the regions that are involved in both deforestation as well as conservation of the tropical forests. Included are discussions on the history of the forests, agricultural colonization policies and deforestation, conservation polices for plants and wildlife, protected areas, and the future of the tropical forests. Part II is a detailed and well referenced country-by-country analysis of conservation status and trends. Four-colour maps have been compiled from satellite and radar imagery, aerial photography, and the latest information provided by forestry departments and development agencies.
This book deals with an agricultural production and marketing system known as contract farming (CF). In this system, a public or private agency purchases the crops of independent farmers through contracts, often providing inputs, technical assistance and marketing. CF has a long history in developed countries and has spread to the Third World. The book uses case studies from North America, Latin America and Africa to assess the experience to date and provide guidelines for the use of CF in the future.
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While Adolf Hitler’s National Socialist government was persecuting Jews and Jehovah’s Witnesses and driving forty-two small German religious sects underground, the Church of Jesus Christ of Latter-day Saints continued to practice unhindered. How some fourteen thousand Mormons not only survived but thrived in Nazi Germany is a story little known, rarely told, and occasionally rewritten within the confines of the Church’s history—for good reason, as we see in David Conley Nelson’s Moroni and the Swastika. A page-turning historical narrative, this book is the first full account of how Mormons avoided Nazi persecution through skilled collaboration with Hitler’s regime, and then eschewed postwar shame by constructing an alternative history of wartime suffering and resistance. The Twelfth Article of Faith and parts of the 134th Section of the Doctrine and Covenants function as Mormonism’s equivalent of the biblical admonition to “render unto Caesar,” a charge to cooperate with civil government, no matter how onerous doing so may be. Resurrecting this often-violated doctrinal edict, ecclesiastical leaders at the time developed a strategy that protected Mormons within Nazi Germany. Furthermore, as Nelson shows, many Mormon officials strove to fit into the Third Reich by exploiting commonalities with the Nazi state. German Mormons emphasized a mutual interest in genealogy and a passion for sports. They sent husbands into the Wehrmacht and sons into the Hitler Youth, and they prayed for a German victory when the war began. They also purged Jewish references from hymnals, lesson plans, and liturgical practices. One American mission president even wrote an article for the official Nazi Party newspaper, extolling parallels between Utah Mormon and German Nazi society. Nelson documents this collaboration, as well as subsequent efforts to suppress it by fashioning a new collective memory of ordinary German Mormons’ courage and travails during the war. Recovering this inconvenient past, Moroni and the Swastika restores a complex and difficult chapter to the history of Nazi Germany and the Mormon Church in the twentieth century—and offers new insight into the construction of historical truth.
This book connects a detailed analysis of Irn-Bru’s brand identity over time to theories of national identity, consumer studies, and banal nationalism. It situates the commercial history of Barr’s Irn-Bru in a transnational context and shows how Irn-Bru has become a symbol of Scotland through processes of rewriting, reframing and institutionalized forgetting, linking the consumption of what began as a trans-national generic product to a specific national community. As such, Leishman presents a longitudinal, cross-disciplinary approach to analysing branding and advertising as multi-modal forms of discourse, in order to underline the role of commercial, non-state actors and popular consumerism in the phenomenon of banal nationalism. It will be of interest to students and scholars researching nationalism, consumption, and Scottish studies.