scholarly journals Fluvial transport of mercury, organic carbon, suspended sediment, and selected major ions in contrasting stream basins in South Carolina and New York, October 2004 to September 2009

2012 ◽  
pp. i-125 ◽  
Author(s):  
Celeste A. Journey ◽  
Douglas A. Burns ◽  
Karen Riva-Murray ◽  
Mark E. Brigham ◽  
Daniel T. Button ◽  
...  
Keyword(s):  
New York ◽  
South Carolina ◽  
Organic Carbon ◽  
Suspended Sediment ◽  
Major Ions ◽  
Fluvial Transport

scholarly journals Fluvial transport of suspended sediment and organic carbon during flood events in a large agricultural catchment in southwest France

2011 ◽  
Vol 25 (15) ◽  
pp. 2365-2378 ◽  
Author(s):  
Chantha Oeurng ◽  
Sabine Sauvage ◽  
Alexandra Coynel ◽  
Eric Maneux ◽  
Henri Etcheber ◽  
...  
Keyword(s):  
Organic Carbon ◽  
Suspended Sediment ◽  
Flood Events ◽  
Fluvial Transport

Use of the AMA Guides in State Workers' Compensation Systems: 2009 Update

2009 ◽  
Vol 14 (2) ◽  
pp. 13-16
Author(s):  
Christopher R. Brigham ◽  
Jenny Walker
Keyword(s):  
New York ◽  
North Carolina ◽  
South Carolina ◽  
South Dakota ◽  
Rhode Island ◽  
Workers Compensation ◽  
Fourth Edition ◽  
Sixth Edition ◽  
Specific Guideline ◽  
Compensation Systems

Abstract The AMAGuides to the Evaluation of Permanent Impairment (AMA Guides) is the most widely used basis for determining impairment and is used in state workers’ compensation systems, federal systems, automobile casualty, and personal injury, as well as by the majority of state workers’ compensation jurisdictions. Two tables summarize the edition of the AMA Guides used and provide information by state. The fifth edition (2000) is the most commonly used edition: California, Delaware, Georgia, Hawaii, Kentucky, New Hampshire, Idaho, Indiana, Iowa, Kentucky, Massachusetts, Nevada, North Dakota, Ohio, Vermont, and Washington. Eleven states use the sixth edition (2007): Alaska, Arizona, Louisiana, Mississippi, Montana, New Mexico, Oklahoma, Pennsylvania, Rhode Island, Tennessee, and Wyoming. Eight states still commonly make use of the fourth edition (1993): Alabama, Arkansas, Kansas, Maine, Maryland, South Dakota, Texas, and West Virginia. Two states use the Third Edition, Revised (1990): Colorado and Oregon. Connecticut does not stipulate which edition of the AMA Guides to use. Six states use their own state specific guidelines (Florida, Illinois, Minnesota, New York, North Carolina, and Wisconsin), and six states do not specify a specific guideline (Michigan, Missouri, Nebraska, New Jersey, South Carolina, and Virginia). Statutes may or may not specify which edition of the AMA Guides to use. Some states use their own guidelines for specific problems and use the Guides for other issues.

Neither Tramp Nor Hobo: Images of Unemployment in the Art of the Ashcan School

Prospects ◽  
2005 ◽  
Vol 30 ◽  
pp. 433-450
Author(s):  
Alexis L. Boylan
Keyword(s):  
New York ◽  
New York City ◽  
South Carolina ◽  
York City ◽  
New York Times ◽  
Visual Image ◽  
City Life ◽  
Ashcan School ◽  
Mind And Body ◽  
National Reputation

This short notice, entitled “When a ‘Hobo’ Works,” which appeared in the New York Times, July 13, 1912, might seem overwrought to contemporary readers in its definitive nature. The need to delineate work and nonwork, however, was quite serious business for Americans in the first decades of the 20th century. During this period, as evidenced in newspaper and journal articles, legislation, and popular culture, there was growing apprehension about the perceived differences and slippage among the ideas of the tramp, the hobo, the vagrant, the unemployed worker, and the worker. Most of this conversation was directed toward defining work and nonwork for men — specifically for white men. Tramping came to be viewed as an affliction of both mind and body, with writers, politicians, and reformers seeking to define the tramp and then theorizing how to put these newly codified bodies to work.Some of the most complex images of joblessness from this period were produced by the Ashcan school of artists, who frequently portrayed jobless men in their paintings and drawings. The Ashcan school, a group of six realist painters who lived and worked in New York City from 1900 to the First World War, established a national reputation as radicals rebelling against what they argued was a conservative artistic community woefully out of touch with modern American life. Ashcan artists depicted what they claimed to be the realities of the city around them — busy streets, shopgirls, ethnic communities, construction workers, and prostitutes, as well as tramps. John Sloan's The Coffee Line, 1905 (Figure 1), is typical of the kinds of images that Ashcan artists produced. The scene is a snowy winter's night in New York with a band of men in line to get a free cup of coffee. Jobless men are the stars here; unwitting leads in Sloan's slice of New York City life. The painting did much to communicate nationally a visual image of the tramp in New York City; it won honorable mention in 1905 at the Carnegie Institute International Exposition and was then exhibited in Chicago; Spartanburg, South Carolina; Dallas; and Seattle.

scholarly journals “The Negro's Peculiar Work”: Jim Crow and Black Discourses on US Empire, Race, and the African Question, 1877–1900

2018 ◽  
Vol 52 (2) ◽  
pp. 330-357 ◽  
Author(s):  
JEANNETTE EILEEN JONES
Keyword(s):  
New York ◽  
South Carolina ◽  
African Americans ◽  
Jim Crow ◽  
West Indians ◽  
Present Generation ◽  
Take Back ◽  
The Us ◽  
Emancipation Proclamation ◽  
Keynote Speech

In 1887, T. Thomas Fortune published an editorial, “The Negro's Peculiar Work,” in the black newspaper theNew York Freeman, wherein he reflected on a recent keynote speech delivered by Reverend J. C. Price on 3 January in Columbia, South Carolina, to commemorate Emancipation Day. Price, a member of the Zion Wesley Institute of the AME Zion Church, hailed from North Carolina and his denomination considered him to be “the most popular and eloquent Negro of the present generation.” On the occasion meant to reflect on the meaning of the Emancipation Proclamation (which went into effect on 1 January 1863) for present-day African Americans, Price turned his gaze away from the US towards Africa. In his speech “The American Negro, His Future, and His Peculiar Work” Price declared that African Americans had a duty to redeem Africans and help them take back their continent from the Europeans who had partitioned it in 1884–85. He railed,The whites found gold, diamonds, and other riches in Africa. Why should not the Negro? Africa is their country. They should claim it: they should go to Africa, civilize those Negroes, raise them morally, and by education show them how to obtain wealth which is in their own country, and take the grand continent as their own.Price's “Black Man's Burden” projected American blacks as agents of capitalism, civilization, and Christianity in Africa. Moreover, Price suggested that African American suffering under slavery, failed Reconstruction, and Jim Crow placed them in a unique position to combat imperialism. He was not alone in seeing parallels between the conditions of “Negroes” on both sides of the Atlantic. Many African Americans, Afro-Canadians, and West Indians saw imperialism in Africa as operating according to Jim Crow logic: white Europeans would subordinate and segregate Africans, while economically exploiting their labor to bring wealth to Europe.

THE MAKING OF A PHYSICIAN

PEDIATRICS ◽  
1996 ◽  
Vol 98 (2) ◽  
pp. 268-268
Author(s):  
C. P. Darby
Keyword(s):  
New York ◽  
South Carolina ◽  
Educational Opportunity ◽  
State University ◽  
University Of South Carolina ◽  
Cultural Aspects ◽  
The Arts ◽  
Optimal Functioning ◽  
The Individual ◽  
Medical University

We must be aware that freedom from organic disease alone can not be our goal. The optimal functioning of the individual must be our aim, and that it occur in an environment conducive to a fuller life. We must be aware that man does not live by bread alone, nor by his antihypertensive pill alone. We must be citizens of the community, helping to make it a better place for the raising of our children, for a fuller educational opportunity, for the development of the arts and other cultural aspects which help raise man above the level of animal life. Thus, the making of a doctor almost begins at his mother's knee. Nurtured further by society and its educational and Cultural institutions, he is finally given a privilege by society, to act in a responsible way in furthering the health, both physical and mental, of those he calls his patients. (Delivered to medical students and faculty, School of Medicine, University of South Dakota, May 1976 by Mitchell I. Rubin, MD, Emeritus Professor of Pediatrics, State University of New York at Buffalo, and Consultant in Pediatrics, Medical University of South Carolina).

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