196,646 research outputs found
Kimbrough, Henry Clay, Jr.
No full textHenry Clay Kimbrough, Jr., LL.B.
Lexington, Kentucky
Pi Kappa Alpha; Phi Alpha Phi; Henry Clay Law Society.
His attenuated stature is no more drawn out than the fine-spun thread of his argument. Kimmy is the managerial paragon of his class, having attended to the business end of nearly every enterprise in Lexington from the Colts to the Y. M. C. A. Basketball Team. And at the same time he has managed to make an excellent record in his studies, speaks for his sterling qualities. It broke Kimmy\u27s heart when he failed to get a game with the Varsity this year for his basketball team. He believes yet that he would have won in a walk. One of the unsolvable mysteries in his Senior year is why he left the Pan-Hellenic dance so early in the evening.
-The Kentuckian, 1914-------------------------------------
Henry Clay Kimbrough, Jr. (September 1, 1893 - August 3, 1977) was born in Nicholas County, Kentucky to Henry Clay Kimbrough and Nannie McNew. After graduating from the University of Kentucky, Kimbrough worked as a foreman for Ligget & Myers, a Lexington tobacco company. Kimbrough moved to Los Angeles, California between 1920 and 1930 where he worked as a stock broker and investments manager. Kimbrough married Elma Berenice Caudill in 1921.https://uknowledge.uky.edu/klapp_1914/1016/thumbnail.jp
Effects of mature redberry juniper on associated herbaceous vegetation
No full textDue to the character of the original source materials and the nature of batch digitization, quality control issues may be present in this document. Please report any quality issues you encounter to [email protected], referencing the URI of the item.Includes bibliographical references.The effects of mature redberry juniper (juniperus pinchotii Sudw.) trees on biomass, density and basal cover of associated herbaceous plants were quantified during 1991-1993 on 3 soils in the northern Edwards Plateau. Herbaceous biomass was 1024 to 1876 kg/ha lower and herbaceous plant densities were 64 to 88% lower at the base of redberry junipers than at 6 m beyond their canopy edges. Basal cover of herbaceous plants ranged from 0.0 to 2.0% at juniper stem bases compared to a range of 5.0 to 10.0% 6 m beyond canopy edges. Species richness of grasses and forbs was reduced at juniper stem bases and at mid-canopy on some sites compared to that in the interstitial areas, whereas species richness of shrubs and succulents was greatest beneath juniper canopies. Juniper interference with herbaceous production extended at least 6 m beyond their canopy edges on a shallow, rocky Kimbrough loamy soil, but only to the edge of juniper canopies on a deep Angelo clay loam and to 1 m beyond canopy edges on a deep Tulia loam. Herbaceous biomass increased 4164% at the stem base and 74% 6 m beyond canopy edges 2 yr after mature redberry junipers were killed by soil applications of picloram (4-amino-3,5,6-trichloro-2-pyridinecarboxylic acid) on the Kimbrough soil. Herbaceous biomass responses to juniper control were limited to beneath the dead juniper canopies on the Angelo clay loam and from stem bases to 1 m beyond canopy edges on the Tulia loam. Grass densities increased 293% beneath dead juniper canopies on the Kimbrough soil and 47 and 40% at canopy edges and 1 m beyond canopy edges of dead junipers, respectively, on the Tulia loam. Basal cover of herbaceous species at the base and mid-canopy was 3.5 to 13-fold greater for dead junipers compared to live junipers 2 yr after treatment application. Species richness of grasses was enhanced by juniper control only on the Kimbrough soil. Forb species richness beneath juniper canopies was reduced following juniper control on the Kimbrough and Angelo clay loam soils, whereas there was a trend toward enhanced forb species richness beyond the canopy edges
Undergraduate Members Perceptions of the Current Membership Intake Process: Among Selected Black Greek-Lettered Organizations
No full textWhen students leave home for college, many desire a sense of belonging. One way for students to cultivate this sense of belonging is by participating in formal and informal peer groups (Chickering & Reisser, 1993). Of all peer groups, Greek-lettered organizations, when serving as an effective peer group, have the most impact on its members (Chickering & Reisser, 1993).
As Greek-lettered organizations evolved, pledge processes were created as a means of promoting group values and continuing traditions (Nuwer, 1999). However, this pledge process led to accidents and deaths (Kimbrough, 2003; Nuwer; 1999; Ruffins, 1999). As a result, Black Greek-lettered organizations (BGLOs) replaced their pledge process with a membership intake process (Kimbrough, 1997, 2003; Ruffins, 1999).
Despite the end of pledging, BGLO members instituted 'underground pledging,' unsanctioned events that occurred before, during, and/or after the membership intake process as a way to continue the pledge process (Kimbrough, 2003). As a result, students still perceive the pledge process as an instrumental part of the Black Greek experience and continue to participate in unsanctioned pledge activities that lead to injuries and deaths (Geraghty, 1997; Jones, 2000; Morgan, 1998; Rodriguez, 1995; Ruffins, 1997; 2001).
Very little research has been conducted on BGLOs. As such, it would seem that research is needed on how members experience and view the intake process. The present study attempted to address this gap by examining the activities that were associated with the membership intake process, as well as current undergraduate members' perceptions of the pledge and membership intake processes.Master of Art
Junior Kimbrough at the Chicago Blues Festival
No full texthttps://egrove.olemiss.edu/bock_photo/1951/thumbnail.jp
Transpersonal literature
No full textWhat do you get if you apply Ken Wilber's theories of transpersonal psychological development within human consciousness to William Golding's Lord of the Flies or Conrad's Heart of Darkness, or Shakespeare's Hamlet? Can they provide a clear interpretative tool in order to uncover the intentional or unintentional aspects of consciousness development contained within them? Do these literary texts reveal a coherent quest for knowledge of human consciousness, the nature of good and evil, and the ineffable question of spirit? Is there a case for presenting a transpersonal perspective of literature in order to expound the theories of this psychological discipline? Can literary texts provide materials that are unique to that art form and can be explicated by knowledge of transpersonal psychology? Is there an evolutionary motion, which is not necessarily historically chronological but nonetheless displays a developmental map of human consciousness across literary works? In other words, can we see a hierarchical framework along the lines of consciousness development as proposed by Ken Wilber, that suggests a movement up the evolutionary ladder of consciousness from Lord of the Flies to Hamlet and beyond? Can we counter oppose Lord of the Flies and Hamlet, suggesting that the first is a fable of regression to transpersonal evil within a cultural community and the second sees Hamlet attempt to avoid this path in order to move toward the transcendence of ego and self, within the individual? If this is so then we should be able to plot both paths relative to the models of development traced in Wilber's theories and interpret the texts according to this framework. What is the relationship between transpersonal aspects of consciousness and literature? And what are the effects upon the cultural consciousness of human evolution that literature has had so much to inform? How do the literary works of individuals inform the cultural consciousness and transcend the age in which they are written? Equally we should be able to test the theories with the aid of some texts of literature - especially those works which are of, and about consciousness. What does this mean to the literary interpretation of these texts? How does it differ from other interpretations? What are the pitfalls and what disclaimers need to be put in place? Is the difference between the notion of a transpersonal evil and a transpersonal good simply a matter of individual moral choice
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