This is the best book in statistical quality control. A very good start for undergraduates. However, problems are not suitable for mathematicians because they are very very simple. The logic behind quality control is best presented in this book. I wish the author can increase the number of problems in this book by adding some difficult excercises.

Well written book within 500 pages. Dr. Ryan has done a great job in presenting the material without much mathematical details. A good reference for any one from industry and can be good text for University.

Probably the best account of its subject matter out there.

Nice to see a child's book about animals that is also reasonably accurate.

Funny, funny, funny. What surprised me most was finding out it was based on actual events (meaning that they did go on a camping trip). I enjoy everytime I listen to it.

This work of Thomas Middleton wonder about the nature vs nurture issue. Are we preprogrammed to be who we are or does our upbringing shape who we are? In this play, we are given several examples of love and marriage and how these things can be corrupted. What Middleton asks is: Are marriage and love corrupted by people themselves or is it a corrupted institution from the start? He also pays close attention to the value of money and commodities. Marriage was a money-making venture during the Renaissance and in some places, it still is. You have to keep asking yourself while reading this play if, in Middleton's society, true love is possible and, if so, how can it or will it eventually overcome a society based on material possessions and monetary value?

This book is a summary of research into how 100 home educating families in Britain and Australia did it. How they went about the day-to-day business of educating children outside of school. Useful home education research is rather thin on the ground. What there is tends to concentrate on the fact that home educated families are N grades ahead of their school-going peers in just about every subject in which their parents can hot-house them. For the 'ordinary' home-educator with 'normal' children this can be the wrong sort of message. Dr Thomas came to his research in a roundabout way: he is a professional educationalist and he was interested in the process of interaction between a single teacher and pupil. No school that he could find did this, so he started to talk to home educators. His book is full of anecdotes and interviews and observations about the process of (home) education. Many of them are immensely heartening and validating. He finds, for example, that a disproportionately high number of home educated children are late to read - some leaving it until they are 10, 11, 12 years old. When they do decide that there is value in them thar words, they rapidly become competent, indeed omnivorous, readers. The book is certainly not a dry, academic thesis (although as an academic myself I value the rigour and organisation of Dr Thomas's research skills) but is readable, engaging and inspiring. It will give struggling and sailing home-educators lots of good ideas and will help to strengthen them in their resolve to do what they think is best for their children. It is also interesting for those in the school-based educational system for its insights into individualised instruction. Just the thing to give to your hostile Auntie Mabel ("if those children of yours don't go to school, they'll be social lepers") for Christmas.

This insightful book is the best I've read in the field! I definitely recommend it.

A "venus fly trap" named Audry2 is created by a man in a flower store on skid row. When people notice how the plant is growing, the store gets more buisness. But why is it growing? It is feeding off the blood of humans and other things. Can Audry2 be destroyed before he hurts thousands? Or will there be more of them? Read the book and find out...

Two important elements of social "habit memory" processes strike me in Pathways of Memory and Power. The first is the apparent ease with which the colonial power asserted its program for "social amnesia" through a physical restructuring of social space (rectilinear, functional living spatial constructions) and time (the marking of Church calendrical and daily time, basically obliterating indigenous conceptions of time). The second is the reinterpretation of public and private to suit a colonial "moral code" based on the ritual performances of excessive drinking and bloodletting. These systematic, institutionalized policies effectively dismantled the indians' social habit-memories-replacing them with new ones modeled on Castilian life.

The long-standing issue of religious syncretism is (thankfully) questioned, through an understanding of how the indigenous people create distinctions between the "more Christian" and "more Andean" aspects of their deities and religions. The quipu system of knotting preserves a physical remembering which was transformed, but not destroyed, by Christianity. As Abercrombie states, "the techniques may have remained the same, but the content, the memories, were changing" (p. 260). The "imagenes de bulto," which were introduced by colonial priests, replaced the indigenous idols with Catholic saints, and initiated a long process of revisionist iconography for the indians from one source to another. The llama, as an animal that closely (to the indians) resembled humans in their social interactions, acted as a replacement for the human sacrificial victim; this helped ease the sacrificial rituals into a more acceptable Christian realm of possibilities. The origin myth, with its "multiple, not unique" origins was contentious; although re-reading and appropriating the Christ-like image of Tunupa, and the "great flood" and "tower of Babel" stories, led to a deeper understanding by colonial powers in the religion of their subjugated workers.

The historical grounding in colonial documents led to a deeper, richer, fuller picture of present-day ethnography. I think this method serves to illuminate so many elements in everyday life that seem otherwise "meaningless" or where pre-literate peoples have not developed a "linear" sense of history, as their colonizers encouraged. The ability to recreate, from historical documents, a more complete view of indigenous concepts about space, time, self, and history, is invaluable. It strikes me as a process of reading "through" (not between) the lines of the colonial texts-into the minds of the colonizers-in a way that is instructive in both the development of colonial systems for creation of dominant ideologies, and how the indigenous people actual recreated their colonizers through an adaptation of their habit-memories into a new (world) context.