Overall and local movement speeds during fire drill evacuations in buildings up to 31 stories

2012 ◽  
Vol 50 (8) ◽  
pp. 1655-1664 ◽  
Author(s):  
R.D. Peacock ◽  
B.L. Hoskins ◽  
E.D. Kuligowski
Keyword(s):  
2012 ◽  
Vol 21 (2) ◽  
pp. 157-180
Author(s):  
David Foster

This article examines the use of movement and visual form in the film adaptation of Samuel Beckett's Comédie (Marin Karmitz, 1966). The article broaches the kinetic elements of the work through addressing the manner in which the diegetic motion of the film can be seen to reflect extra-diegetic cinematic processes. The sense of movement that is created through Comédie's montage is then considered at length, making use of work on this theme by two quite different (though tangentially related) theorists: Sergei Eisenstein and Jean-François Lyotard. The article then charts the film's different manifestations of formal movement, and a basic framework is proposed to explain the manner in which the film creates moments of intensity, through what is termed the ‘local movement’ of the montage, and the manner in which the film manifests an overall curve of intensity, through what is termed the montage's ‘global movement’. It is argued that each form of montagic motion is reflected in the other, and that ultimately these movements might be seen to dramatise a human drive towards, and a concomitant flight from, an impossible state of ontological totality.


Copeia ◽  
1960 ◽  
Vol 1960 (2) ◽  
pp. 139 ◽  
Author(s):  
Alfred Butner ◽  
Bayard H. Brattstrom
Keyword(s):  

1955 ◽  
Vol 32 (1) ◽  
pp. 22-38
Author(s):  
D. M. STEVEN

1. The response of the hag to light consists of one or more local movements followed after a further interval by general locomotory activity. The first local movement has been used as a measure of the reaction time. 2. The reaction time is inversely proportional to the intensity of the stimulus at illuminations less than about 10 e.f.c. At higher levels of illumination it attains a constant minimum value. Hags respond to intensities at least as low as 0.1 e.f.c. but only after several minutes illumination. 3. Estimates of the penetration of light through sea water suggest that the hag's light sense is of functional value. 4. The spectral sensitivity maximum lies between 500 and 520 mµ. Hags are virtually insensitive to wave-lengths longer than about 600 mµ. 5. The significance of the spectral sensitivity is discussed in relation to the spectral transmission of sea water and the evolution of photosensitive systems.


Author(s):  
Laura MacKinnon

This study will examine the rodent visual system by assessing whether they can discriminate between various biological motion point‐light displays. Pilot data suggests that rats can discriminate between a human walker point‐light display walking left and right. Therefore this study will investigate which kind of information rats use to differentiate biological motion; the overall shape of the moving body (conformational theory) versus the local movement of the feet (ballistic motion theory). First, we will train the rats to discriminate between human point‐light displays walking in opposite directions using a modified Morris water maze. Then we will observe their reactions to a backwards‐walking display. If the rats use shape as a visual cue for biological motion, they will swim towards the goal arm that corresponds to the direction the backwards walker is facing. However, if the rats use ballistic motion as a visual cue for biological motion, they will swim towards the goal arm that corresponds to the direction the backwards walker is moving. We hypothesize that rats use the ballistic motion of the feet as a cue for life detection. This is the first study to investigate whether rats can detect biological motion, and will contribute to the theory that animals have evolved an innate ability to quickly detect biological motion of vital importance.


Author(s):  
Courtney Lewis

Sorting out the diversity of small businesses and small- business practices begins with two seemingly simple but central questions: Who owns these businesses, and what markets do they serve? To delve into these questions, this chapter begins by examining the contextual distinctiveness of American Indians’ economic identities and their related experiences, especially in the context of capitalism. Addressing these constructions helps refine our theoretical understandings of what has been termed Indigenous entrepreneurship by following how the external shaping of Indigenous economic identity has hindered its representation as well as its expression. Family business ownership is highlighted here, followed by an examination of issues for tourism businesses, including buffering for privacy as well as complications of the “Buy Local” movement for tourism-based businesses.


2019 ◽  
pp. 163-170
Author(s):  
William P. Hustwit
Keyword(s):  

The coda returns the story to Holmes County and brings the reader close to the present day. The legacy of the case and local movement receive special consideration.There are also concluding remarks about the long-term significance of Alexander v. Holmes.


Author(s):  
Monique A. Bedasse

Chapter five turns to the point at which the Rastafarians received land from the Tanzanian state. This was a major accomplishment with deep symbolic and material meaning. Now secure at home, they were prepared to reap what they had sown. The process was, like life itself, filled with both trials and triumphs. They wrestled with epidemiological threats, economic woes, and family dynamics. In the midst of hardship, however, they contributed to Tanzania’s development in the areas of education, journalism, accounting, while supporting African liberation movements and forging alliances with pan-Africanists worldwide. Of utmost importance is also the interaction between these Rastafarians and the local Tanzanians who embraced Rastafari as a serious philosophy. This set in motion social processes far beyond the initial goals of those who repatriated, as the local movement broke off into sects with one even declaring its independence from the Jamaican Rastafarians, insisting that Rastafari had its roots in East Africa.


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