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Books on the topic 'SOC recovery'

Author: Grafiati

Published: 10 January 2023

Last updated: 28 January 2023

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1

Conniffe, Denis. Alcohol use in Ireland: Some economic and social implications. Denver, CO: iAcademic Books, 2003.

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2

Conniffe, Denis. Alcohol use in Ireland: Some economic and social implications. Dublin: Economic and Social Research Institute, 1993.

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3

Nwabueze, Obiefuna. Effect of SO2 on dust sintering in kraft recovery boilers. Ottawa: National Library of Canada, 2001.

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4

T, Premuzic E., and Woodhead Avril D, eds. Microbial enhancement of oil recovery: Recent advances : proceedings of the 1992 International Conference on Microbial Enhanced [sic] Oil Recovery. Amsterdam: Elsevier, 1993.

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5

The culture of recovery: Making sense of the recovery movement in women's lives. Boston: Beacon Press, 1996.

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6

Wangoola, Paul. On the "African crisis", peoples [sic] popular participation, and the indigenous NGO's [sic] in Africa's "recovery" and development. [Nairobi?]: African Association for Literacy and Adult Education, 1991.

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7

Edisto Island, 1861 to 2006: Ruin, recovery and rebirth. Charleston, S.C: History Press, 2008.

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8

Terry, Philpot, ed. Fostering a child's recovery: Family placement for traumatized children. London: Jessica Kingsley Publishers, 2009.

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9

Hicks, Brian. Raising the Hunley: The remarkable history and recovery of the lost Confederate submarine. Waterville, Me: Thorndike Press, 2002.

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10

Hicks, Brian. Raising the Hunley: The remarkable history and recovery of the lost Confederate submarine. Waterville, Me: Thorndike Press, 2002.

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11

Schuyler, Kropf, ed. Raising the Hunley: The remarkable history and recovery of the lost Confederate submarine. New York: Ballantine Books, 2002.

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12

Gunn, Joel. Archaeological data recovery investigations at sites 38CT54 and 38CT58 along the S.C. 151 Jefferson Bypass, Chesterfield County, South Carolina. Columbia: South Carolina Dept. of Highways and Public Transportation, 1993.

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13

Marshall, David Andrew. Recovery of white birch (Betula papyrifera Marsh.), red maple (Acer rubrum L.), and red oak (Quercus rubra L.) growing on a smelter-impacted landscape following reductions of sulfur dioxide (SO2) emissions: A dendrochronological analysis. Sudbury, Ont: Laurentian University, School of Graduate Studies, 2005.

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14

Ronald, Reagan. Designation of Aruba as a beneficiary country under the Caribbean Basin Economic Recovery Act: Communication from the President of the United States, transmitting notification of his intention to designate Aruba as a "beneficiary country" for purposes of granting duty-free treatment, pursuant to Pub. L. 98-67, sec. 212(a)(1)(A). Washington: U.S. G.P.O., 1986.

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15

Housing and community development needs: Hearing before the Committee on Banking, Housing, and Urban Affairs, United States Senate, One Hundred Seventh Congress, first session, on the examination of housing and community development needs, focusing on the fiscal year 2003 housing and urban development budget, providing a mortgage cut rate for national guardsmen and reservists called to active duty, relief on FHA mortgages for the victims [sic] families of the September 11, 2001 attacks, and for New York Citys' [sic] economic recovery, November 29 and December 13, 2001. Washington: U.S. G.P.O., 2002.

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16

New Revised Standard Version Bible W/Apocrypha Catholic Truth Soc. Catholic Truth Society (London), 1989.

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17

McCoy, Daniel, and Denis Conniffe. Alcohol Use in Ireland: Some Economic and Social Implications. Iacademic Books, 2001.

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18

International, Petro-Sun, and Ontario. Ministry of the Environment., eds. Petro-Sun/Snc resource recovery facility in the Regional Municipality of Peel. [Ontario?]: Petro-Sun International, 1987.

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19

The Personal Workbook for Breaking the Chain of Low Self-Esteem: A Proven Program of Recovery from LSE. Wolf Publishing Company, 2002.

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20

Looking Through Wisdom's Eyes: Spiritual Recovery Stories. Infinity Publishing, 2006.

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21

Newton, Hannah. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198779025.003.0008.

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Disease was not always for life in early modern England, nor did it necessarily lead to death. This book has sought to recalibrate our assessment of early modern health by showing that recovery did exist conceptually at this time, and that it was a widely reported phenomenon. A passage from a letter by the early eighteenth-century Norfolk architect John Buxton to his son Robert, reveals the ubiquity of recovery in everyday life:...

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22

Petro-Sun/SNC resource recovery facility in the Regional Municipality of Peel : environmental assessment [microform]. [Ontario?]: Petro-Sun International, 1987.

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23

Hicks, Brian. Raising the Hunley: The Remarkable History and Recovery of the Lost Confederate Submarine. Tandem Library, 2003.

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24

Soul Gifts: The World's Self-Help Book. Lulu.com, 2006.

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25

Branch, Ontario Environmental Assessment, Petro-Sun International, and SNC Group, eds. Review of the environmental assessment: Petro-Sun/SNC Resource Recovery Facility in the Regional Municipality of Peel, EA file no. PR-BR-02. [Toronto]: Province of Ontario, 1987.

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26

Linehan, Peter. At the Edge of Reformation. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198834199.001.0001.

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This book springs from its author’s continuing interest in the history of Spain and Portugal—on this occasion in the first half of the fourteenth century between the recovery of each kingdom from widespread anarchy and civil war and the onset of the Black Death. Focussing on ecclesiastical aspects of the period in that region (Galicia in particular) and secular attitudes to the privatization of the Church, it raises inter alios the question why developments there did not lead to a permanent sundering of the relationship with Rome (or Avignon) two centuries ahead of that outcome elsewhere in the West. In addressing such issues, as well as of neglected material in Spanish and Portuguese archives, use is made of the also unpublished so-called ‘secret’ registers of the popes of the period. The issues it raises concern not only Spanish and Portuguese society in general but also the developing relationship further afield of the components of the eternal quadrilateral (pope, king, episcopate, and secular nobility) in late medieval Europe, as well as of the activity in that period of those caterpillars of the commonwealth, the secular-minded sapientes. In this context, attention is given to the hitherto neglected attempt of Afonso IV of Portugal to appropriate the privileges of the primatial church of his kingdom and to advance the glorification of his Castilian son-in-law, Alfonso XI, as God’s vicegerent in his.

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27

Rossi, Carla. The Book of Hours of Louis De Roucy. RECEPTIO Academic Press, 2022. http://dx.doi.org/10.55456/deroucyboh.

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The Book of Hours of Louis De Roucy was a magnificent manuscript, illuminated by a pupil of the so-called Master of the Troyes Missal. In the inauspicious date of 2009, like many others, the Book of Hours of Louis De Roucy was also the victim of an act of biblioclasm in Germany. Professor Carla Rossi, thanks to the WayBack Recovery(c) method, has found 99% of the manuscript’s iconographic cycle and over a hundred text leaves, thus digitally reconstructing the book and providing a virtual facsimile edition. In the Office of the Dead’s first lesson, the text is extremely rare and, according to K. Ottosen, is only found in sources from Châlons-en-Champagne. This non-negligible detail, alongside the textual reconstruction of other prayers in the final section of the manuscript, allows for the tracing of its production as well as its first owner in a Champenois environment. This geographical location gains support (in che senso?) from the All Saints miniature, depicting St Stephen in the foreground, since Stephen himself is infact the patron saint of the cathedral of Châlons-en-Champagne. In at least six initials appears a heraldic shield, made of a lion rampant azure, langued and armed gules. In the 15th century this shield belonged to Jean VII, Count de Roucy-Pierrepont and Sire de Montmirail, in accordance with the wishes of his mother Jeanne. As a matter of fact, in 1438 she signed a document in which she undertook to leave all her possessions to her son, on condition that the latter used her father’s (Jean VI, Count de Braine and de Roucy-Pierrepont, died at Azincourt in 1415) heraldic coat of arms. Jean VII, in turn, without any legitimate heirs, left his title as well as his heraldic coat of arms to Louis (1465-1536), his illegitimate son from the relationship with Isabelle de Montchâlons. The teenage male patron depicted on folio 191v, kneeling before the Virgin in a full-page miniature to the 'O intemerata' prayer, is likely Louis himself. The obsessive presence of the De Roucy coat of arms in the manuscript may be explained by the de facto legitimisation of the young aristocrat.

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28

Emil, Klimo, Materna Jan, Vysoká škola zemědělská v Brně. Ústav ekologie lesa., Výzkumný ústav lesního hospodářství a myslivosti (Československá akademie zemědělských věd), Czechoslovak MAB National Committee., and International Union of Forestry Research Organizations. Division P2.05-07., eds. Verification of hypotheses on the mechanisms of damafe [sic] and possibilities of recovery of forest ecosystems: International workshop, September 4-8, 1989, Institute of Forest Ecology, Faculty of Forestry, University of Agriculture Brno, Research Institute of Forest and Game Management, Zbraslav. [Brno] Czechoslovakia: The University, 1990.

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29

León Romero, Luis Eduardo, and Paola Andrea Pérez Gil. Sunna Gua. Constataciones del alma. Ediciones Universidad Cooperativa de Colombia, 2020. http://dx.doi.org/10.16925/9789587602548.

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After years of ancestral journeys of the human psyche and the development of four transcendental research macroprojects in the field, it is time to undertake the method of ancestral walking on the living system of mother earth and her human son as a verifiable sense of essential nature and substantial of the soul. Method of walking in the loving order of the ancestors, the father and the mother, the cosmos and the earth, the sun and the moon. Co-responsible planting of bridging the integration of the ancestral left hand and the western right hand from the sensible, the construction of mythical thought as great logos, Huitaqa (thought) of the path of the soul (Sunna Gua), of the theory on the radical cosmogonic bases and epistemological of the spiritual foundation and of the individually and collectively mythical, mystical, botanical and ritualistic therapeuticsof the human psyche. Saved the modernist shames, a writing is presented on the proper as philosophy, science and psychology, for this reason, the scope of the present emergence of the quantum in the sacred fabric of a founding myth that recognizes and honors in psychism the evolutionary force of human conscience, an ancestral bet of increases of conscience in the confidence for the power of this soul that is sown fertile for the healing, transformation and evolution towards to the great spirit. What can a reader find in your narrative? Perhaps a sense of the lost and absent not clarified, the great illness of the contemporary psyche, the lack of faith, the absolute loss of confidence in the mythical and sacred presuppositions of the traditions that build culture, for the same reason the urgency of recovery from a stark bridging of law of origin to an ancestral psychology that consolidates such a human pretense of life in the life of the planet.

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30

Shoemaker, Stephen P. Unitarians, Shakers, and Quakers in North America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0011.

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The American Revolution inspired new movements with a longing to restore what they believed was a primitive and pure form of the church, uncorrupted by the accretions of the centuries. Unlike most Canadians, Americans were driven by the rhetoric of human equality, in which individual believers could dispense with creeds or deference to learned ministers. This chapter argues that one manifestation of this was the Restorationist impulse: the desire to recover beliefs and practices believed lost or obscured. While that impulse could be found in many Protestant bodies, the groups classified as ‘Restorationist’ in North America emerged from what is today labelled the Stone-Campbell movement. They were not known explicitly as Restorationists as they identified themselves as ‘Christian Churches’ or ‘Disciples of Christ’ in a bid to find names that did not separate them from other Christians. The roots of this movement lay in the Republican Methodist Church or ‘Christian Church’ founded by James O’Kelly on the principle of representative governance in church and state. As its ‘Christian’ title implied, the new movement was supposed to effect Christian unity. It was carried forward in New England by Abner Jones and Elias Smith who came from Separate Baptist congregations. Smith was a radical Jeffersonian republican who rejected predestination, the Trinity, the divinity of Christ, and original sin as human inventions and would be rejected from his own movement when he embraced universalism. The Presbyterian minister Barton W. Stone was the most important advocate of the Christian movement in Kentucky and Tennessee. Stone was a New Light Presbyterian who fell out with his church in 1803 because he championed revivals to the displeasure of Old Light Presbyterians. With other ministers he founded the Springfield Presbytery and published an Apology which rejected ‘human creeds and confessions’ only to redub their churches as Christian Churches or Churches of Christ. Stone’s movement coalesced with the movement founded by Alexander Campbell, the son of an Ulster Scot who emigrated to the United States after failing to effect reunion between Burgher and Anti-Burghers and founded an undenominational Christian Association. Alexander embraced baptism by immersion under Baptist influence, so that the father and son’s followers were initially known as Reformed (or Reforming) Baptists. The increasing suspicion with which Baptists regarded his movement pushed Alexander into alliance with Stone, although Campbell was uneasy about formal terms of alliance. For his part, Stone faced charges from Joseph Badger and Joseph Marsh that he had capitulated to Campbell. The Stone-Campbell movement was nonetheless successful, counting 192,000 members by the Civil War and over a million in the United States by 1900. Successful but bifurcated, for there were numerous Christian Churches which held out from joining the Stone-Campbell movement, which also suffered a north–south split in the Civil War era over political and liturgical questions. The most buoyant fraction of the movement were the Disciples of Christ or Christian Churches of the mid-west, which shared in the nationalistic and missionary fervour of the post-war era, even though it too in time would undergo splits.

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