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Relevant bibliographies by topics / Grand Valley Rural Power Lines

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Academic literature on the topic 'Grand Valley Rural Power Lines'

Author: Grafiati

Published: 27 July 2024

Last updated: 31 July 2025

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Journal articles on the topic "Grand Valley Rural Power Lines"

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Khater, Akram, and Jeffrey Culang. "EDITORIAL FOREWORD." International Journal of Middle East Studies 49, no. 1 (2017): 1–3. http://dx.doi.org/10.1017/s0020743816001100.

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The articles in this issue explore the formation and consolidation of national political communities in the Middle East, as well as the atomization of those communities over the past half-decade. The opening section, “Labor and Economy,” brings together two scholars of modern Egypt. In “The Egyptian Labor Corps: Workers, Peasants, and the State in World War I,” Kyle J. Anderson focuses on Britain's mobilization of Egypt's human resources for the war effort. The British recruited workers and peasants from rural areas of Egypt to serve as laborers in the Egyptian Labor Corps (ELC), which Britain

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Bautista Carrillo, Francisco Gustavo, Agustin López Sánchez, and Daniel Arias Aranda. "Analysis of the impact of high voltage power lines on the value of properties in environments of high ecological value and rural tourism: the case of the Lecrín Valley (Granada - Spain)." International Journal of Business Environment 12, no. 1 (2021): 64. http://dx.doi.org/10.1504/ijbe.2021.10034149.

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Aranda, Daniel Arias, Agustin López Sánchez, and Francisco Gustavo Bautista Carrillo. "Analysis of the impact of high voltage power lines on the value of properties in environments of high ecological value and rural tourism: the case of the Lecrín Valley (Granada - Spain)." International Journal of Business Environment 12, no. 1 (2021): 64. http://dx.doi.org/10.1504/ijbe.2021.112112.

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Wesch, Michael. "Creating "Kantri" in Central New Guinea: Relational Ontology and the Categorical Logic of Statecraft." M/C Journal 11, no. 5 (2008). http://dx.doi.org/10.5204/mcj.67.

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Since their first encounter with colonial administrators in 1963, approximately 2,000 indigenous people living in the Nimakot region of central New Guinea have been struggling with a tension between their indigenous way of life and the imperatives of the state. It is not just that they are on the international border between Papua New Guinea and Indonesia and therefore difficult to categorise into this or that country. It is that they do not habitually conceptualise themselves and others in categorical terms. They value and focus on relationships rather than categories. In their struggle to ad

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Goggin, Gerard. "Broadband." M/C Journal 6, no. 4 (2003). http://dx.doi.org/10.5204/mcj.2219.

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Connecting I’ve moved house on the weekend, closer to the centre of an Australian capital city. I had recently signed up for broadband, with a major Australian Internet company (my first contact, cf. Turner). Now I am the proud owner of a larger modem than I have ever owned: a white cable modem. I gaze out into our new street: two thick black cables cosseted in silver wire. I am relieved. My new home is located in one of those streets, double-cabled by Telstra and Optus in the data-rush of the mid-1990s. Otherwise, I’d be moth-balling the cable modem, and the thrill of my data percolating down

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Maxwell, Lori, and Kara E. Stooksbury. "No "Country" for Just Old Men." M/C Journal 11, no. 5 (2008). http://dx.doi.org/10.5204/mcj.71.

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Introduction Presidents “define who Americans are—often by declaring who they aren’t”, and “by their very utterances […] have shaped our sense of who we are as Americans” (Stuckey, front cover). This advocacy of some groups and policies to the exclusion of others has been facilitated in the United States’ political culture by the country music industry. Indeed, President Richard Nixon said of country music that it “radiates a love of this nation—a patriotism,” adding that it “makes America a better country” (Bufwack and Oermann 328). Country music’s ardent support of American military conflict

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Kolff, Louise Moana. "New Nordic Mythologies." M/C Journal 20, no. 6 (2017). http://dx.doi.org/10.5204/mcj.1328.

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IntroductionNordic mythology, also known as Norse mythology, is a term used to describe Medieval creation myths and tales of Gods and otherworldly realms, told and retold by Northern Germanic and Scandinavian tribes of the ninth century AD (see for example Gaiman).I discuss a new type of Nordic mythology that is being created through popular culture, social media, books, and television shows. I am interested in how contemporary portrayals of the Nordic countries has created a kind of mythological place called Scandinavia, where things, people, and ideas are better than in other places.Whereas

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Dutton, Jacqueline. "Counterculture and Alternative Media in Utopian Contexts: A Slice of Life from the Rainbow Region." M/C Journal 17, no. 6 (2014). http://dx.doi.org/10.5204/mcj.927.

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Introduction Utopia has always been countercultural, and ever since technological progress has allowed, utopia has been using alternative media to promote and strengthen its underpinning ideals. In this article, I am seeking to clarify the connections between counterculture and alternative media in utopian contexts to demonstrate their reciprocity, then draw together these threads through reference to a well-known figure of the Rainbow Region–Rusty Miller. His trajectory from iconic surfer and Aquarian reporter to mediator for utopian politics and ideals in the Rainbow Region encompasses in a

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Books on the topic "Grand Valley Rural Power Lines"

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Melo, Francisco Dênis, and Edvanir Maia da Silveira. Nas trilhas do sertão: escritos de cultura e política do Ceará – volume 7. SertãoCult, 2022. http://dx.doi.org/10.35260/54210157-2022.

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Como será o lugar quando ninguém passa por ele? – pergunta o poeta. Será que “Existem coisas sem ser vistas?” E o mundo, mundo grande, como escreveu, pode existir “apenas pelo olhar que cria e lhe confere espacialidade?” O poeta parece querer nos dizer que “Aquilo que vemos vale – vive – apenas por aquilo que nos olha”, 1 que ver é experimentar ser visto, que ser visto é existir, e ainda que haja uma “cisão que separa dentro de nós o que vemos daquilo que nos olha”, 2 as coisas, os acontecimentos só têm existência na medida mesma de nossa presença, de nossa potência visual, de nosso corpo que

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