Examining the use of terms "Conservation" "Restoration" and "Preservation" between Natural Resource Professionals and Literature Reviews

ABSTRACT This thesis will determine if there is a discrepancy between how literature defines conservation, preservation, and restoration, and how natural resource professionals define these terms. Interviews were conducted with six professionals from six different agencies that deal with natural resources. These agencies consisted of both government and non-government groups. In addition to interviewing these professionals regarding how they define the terms, they were asked where their work fits into the context of these terms. The interviewees’ responses were then compared with the literature to determine inconsistencies with the use of these terms in the literature and real world settings. The literature and the interviewees have agreed on the term conservation. There are some different points of view about preservation, some see it as ‘no management’ and some others see it as keeping things the same or ‘static.’ Restoration was the term where both the literature and professionals thought of moving an ecosystem from one point of succession or community, to another point on a continuum. The only thing in which they disagree on is the final goal of a restoration project. The literature would suggest restoring the ecosystem to a past historic condition, where the interviewees said to restore it to the best of their abilities and to a functioning ecosystem.

Book Review of Archaeology as a Process: Processualism and Its Progeny by Michael J. O'Brien, R. Lee Lyman, and Michael Brian Schiffer

The field of archaeology incorporates a confusing assortment of ideas and approaches to the record. With studies ranging widely in ideology and goals, from strict descriptive materialism to sociological interpretation, language used to communicate key concepts (not to mention which concepts are key) also varies widely, resulting in low levels of mutual interest and intelligibility across the discipline. Archaeologists commonly ignore the majority of available literature as a result, further widening intellectual chasms.

World of Unknown Creatures and Their Hidden Works

What is the most mysterious feelings in mankind? What is the most general way by which every mankind is subject to change. Well monotonous, and steady life where someone does the same kind of work at same pace in same time, without any change of events, creates the burdensome feeling in a person. Yet people are unaware of it. We don't know where are we going, yet we go at the same pace, since in practical sense we are getting some credit for something. But the thing how much do we keep up, and maintain the balance in nature, so that we can really feel the value and the quality of life, and know the exact happiness of fulfilling the work. But if its totally becomes materialistic, and emotional aspect goes away from human beings, where social talking never goes away from your duties. Then!!!! ... I mean there is no need of human beings. If we are so developed, right from past few centuries and our domination, had created a modern social world, then we can create all kinds of devices and software which can handle all the works for which the people don't have to stay overtime just to finish that. I mean in that way human life will move through some progress, and will have some development. But the environment where we are living nothing new or development is taking place as the work becomes a duty for human being but not to machine which should be given some task to be completed.So all those devices are not in the society, since human being is already taking charge if it.

The People's Hour and the Social Gospel: George Howard Gibson's Gilded Age Search for an Organization of the Kingdom of God

Previous studies of the Social Gospel movement have acknowledged the fact that Social Gospelers were involved in multiple social reform movements during the Gilded Age and into the Progressive Era. However, most of these studies have failed to explain how the reform experiences of the Social Gospelers contributed to the development of the Social Gospel. The Social Gospelers’ ideas regarding the need to transform society and their strategies for doing so were largely a result of their personal experiences as reformers and their collaboration with other reformers. The knowledge and insight gained from interaction with a variety of reform methods played a vital role in the development of the ideology and theology of the Social Gospel. George Howard Gibson is exemplary of the connections between the Social Gospel movement and several other social reform movements of the time. He was involved in the Temperance movement, was a member of both the Prohibition Party and the People’s Party, and co-founded a Christian socialist cooperative colony. His writings illustrate the formation of his identity as a Social Gospeler as well as his attempts to find an organization through which to realize the kingdom of God on earth. Failure to achieve the changes he desired via prohibition encouraged him to broaden his reform goals. Like many Midwestern Social Gospelers Gibson believed he had found “God’s Party” in the People’s Party, but he rejected reform via the political system once the Populists restricted their attention to the silver issue and fused with the Democratic Party. Yet his involvement with the People’s Party demonstrates the attraction many Social Gospelers had to the reforms proposed in the Omaha Platform of 1892 as well as to the party’s use of revivalistic language and emphasis on producerism and brotherhood. Gibson’s experimentation with a variety of ways to achieve the kingdom of God on earth provides new insight into the experiences and contributions of lay Social Gospelers. Adviser: Kenneth J. Winkle

Literacy Research: Issues of Authority, Ownership, and Representation

With the “social turn” of language in the past decade within English studies, ethnographic and teacher research methods increasingly have acquired legitimacy as a means of studying student literacy. And with this legitimacy, graduate students specializing in literacy and composition studies increasingly are being encouraged to use ethnographic and teacher research methods to study student literacy within classrooms. Yet few of the narratives produced from these studies discuss the problems that frequently arise when participant observers enter the classroom. Recently, some researchers have begun to interrogate the extent to which ethnographic and teacher research methods are able to construct and disseminate knowledge in empowering ways (Anderson & Irvine, 1993; Bishop, 1993; Fine, 1994; Fleischer. 1994; McLaren, 1992). While ethnographic and teacher research methods have oftentimes been touted as being more democratic and nonhierarchical than quantitative methods—-which oftentimes erase individuals lived experiences with numbers and statistical formulas—-researchers are just beginning to probe the ways that ethnographic and teacher research models can also be silencing, unreflective, and oppressive. Those who have begun to question the ethics of conducting, writing about, and disseminating knowledge in education have coined the term “critical” research, a rather vague and loose term that proposes a position of reflexivity and self-critique for all research methods, not just ethnography or teacher research. Drawing upon theories of feminist consciousness-raising, liberatory praxis, and community-action research, theories of critical research aim to involve researchers and participants in a highly participatory framework for constructing knowledge, an inquiry that seeks to question, disrupt, or intervene in the conditions under study for some socially transformative end. While critical research methods are always contingent upon the context being studied, in general they are undergirded by principles of non-hierarchical relations, participatory collaboration, problem-posing, dialogic inquiry, and multiple and multi-voiced interpretations. In distinguishing between critical and traditional ethnographic processes, for instance, Peter McLaren says that critical ethnography asks questions such as “[u]nder what conditions and to what ends do we. as educational researchers, enter into relations of cooperation. mutuality, and reciprocity with those who we research?” (p. 78) and “what social effects do you want your evaluations and understandings to have?” (p. 83). In»the same vein, Michelle Fine suggests that critical researchers must move beyond notions of the etic/emic dichotomy of researcher positionality in order to “probe how we are in relation with the contexts we study and with our informants, understanding that we are all multiple in those relations” (p. 72). Researchers in composition and literacy stud¬ies who endorse critical research methods, then, aim to enact some sort of positive transformative change in keeping with the needs and interests of the participants with whom they work.