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This study of daily experiences of scale focuses on activity patterns recorded in the journal of a Mormon woman living in Pine Valley, Utah c. 1890-1920. The household as 'private' domestic space was weakly developed, and both the home and village were sites of community activity. Lofland's concept of 'parochial space' distinguishes the spaces used by one's social and kinship networks vs areas occupied by strangers. In Pine Valley's isolated situation, large-scale economic and political involvement appeared limited. More significant for Mormon women was a transcendent religious ideology that furnished simultaneity and integration of scales.

Among the many British women abroad in the late nineteenth century were a number of travellers who toured the American West with a naturalist's pen and sketchbook. California, with its giant sequoias and redwoods, scenic Yosemite Valley and Sierra Nevada, and the Mediterranean flora of the southern coasts, especially attracted travellers with a naturalist orientation. We examine the botanical and naturalist writings and art of two well-known (and well-heeled) world travellers - Constance Gordon Cumming and Marianne North - and another more obscure British aristocrat, Theodora Guest, sister of the Duke of Westminster, who travelled in California in the late nineteenth century. We examine relationships among these elite women's association with the Romantic aesthetic and naturalist traditions, natural sciences, class-based associations between women and flowers, and emergent environmentalism. The works of these women indicate the process by which natural history rhetorics and styles became embedded within gender, class, and imperial relations; and how the division of natural history into professional and amateur domains relegated women to discursive margins.

Most critical scholars who study disabilities question how specific environments effectively enable or disable persons with mental or physical impairments, and avoid locating disabilities as objective realities for affected individuals. Applying such insights to intensive use of desktop computers within office environments such as universities, affords a critique of the disabling aspects of computer keyboarding and video display terminal viewing. Computer‐related repetitive strain injury is a physical impairment whose seriousness, treatment, solutions and accommodation within the workplace are currently in dispute; in part due to lobby efforts by the IT industry and computer‐intensive employers. La plupart des chercheurs critiques qui se penchent sur les questions reliées aux handicaps examinent la façon dont certains environnements améliorent ou empirent les handicaps physiques et mentaux. Ils évitent ainsi de donner une définition objective aux handicaps qui affectent les individus. Lorsqu’ appliquée à un usage intense des ordinateurs dans les bureaux, tels ceux que l’on retrouve en milieu universitaire, cette perspective met à jour les effets néfastes des claviers et des moniteurs. Il y a mésentente sur la gravité des lésions attribuables au travail répétitif, ainsi que sur les traitements, solutions et aménagements des lieux de travail qu’elles requièrent. Cette mésentente est due dans une grande mesure au lobbying de l’industrie de la haute technologie et des entreprises qui font grand usage des ordinateurs.

Jesus’ teachings on neighborliness, frugality, support for the poor, and nonviolence should become more central to Christian environmental ethics. His action-oriented teachings do not explicitly mention nature, yet should have a beneficial collateral effect on environments when practiced by Christian communities. This issue affects Christian economics, simple causality models of environmental beliefs and impacts, and “love of nature” theology.

During the 1870s and 1880s, several British women writers traveled by transcontinental railroad across the American West via Salt Lake City, Utah, the capital of the Church of Jesus Christ of Latter-day Saints, or Mormons. These women subsequently wrote books about their travels for a home audience with a taste for adventures in the American West, and particularly for accounts of Mormon plural marriage, which was sanctioned by the Church before 1890. \"The plight of the Mormon woman,\" a prominent social reform and literary theme of the period, situated Mormon women at the center of popular representations of Utah during the second half of the nineteenth century. \"The Mormon question\" thus lends itself to an analysis of how a stereotyped subaltern group was represented by elite British travelers. These residents of western American territories, however, differed in important respects from the typical subaltern subjects discussed by Victorian travelers. These white, upwardly mobile, and articulate Mormon plural wives attempted to influence observers' representations of them through a variety of narrative strategies. Both British women travel writers and Mormon women wrote from the margins of power and credibility, and as interpreters of the Mormon scene were concerned to established their representational authority.

During the 1870s and 1880s, several British women writers traveled bytranscontinental railroad across the American West via Salt Lake City, Utah, the capital of the Church of Jesus Christ of Latter-day Saints, or Mormons. These women subsequently wrote books about their travels for a home audience with a taste for adventures in the American West, and particularly for accounts of Mormon plural marriage, which was sanctioned by the Church before 1890. \"The plight of the Mormon woman,\" a prominent social reform and literary theme of the period, situated Mormon women at the center of popular representations of Utah during the second half of the nineteenth century. \"The Mormon question\" thus lends itself to an analysis of how a stereotyped subaltern group was represented by elite British travelers. These residents of western American territories, however, differed in important respects from the typical subaltern subjects discussed by Victorian travelers. These white, upwardly mobile, and articulate Mormon plural wives attempted to influence observers' representations of them through a variety of narrative strategies. Both British women travel writers and Mormon women wrote from the margins of power and credibility, and as interpreters of the Mormon scene were concerned to established their representational authority.