Evaluation by Foster Parents of Services Received from The Children’s Aid Society of Metropolitan Toronto

The problem area is evaluation of service by foster parents. My concern with this problem stems first from a general concern for what recipients of service value or devalue in that service. There is sparse available data in this area. John E. Mayer and Noel Timms state that “For many years caseworkers have experimented with different ways of helping people. Curiously, the resultant innovations have stemmed not from the client’s perception of what is helpful, but from the practitioner’s. Moreover, with few exceptions, the effectiveness of help has been judged by the persons offering, not receiving, help. In a word the client has rarely been asked what kind of help he wants or what he thinks of the help that has been given.” (Mayer, p. 32). Secondly, my concern stems from the fact that of many foster homes recruited and licensed, many are soon lost without clear reason from the agency’s point of view. It is hoped that if foster parents are encouraged to evaluate the service they expect or receive, new ideas for service and/or its differential use in foster homes might result in better maintenance of foster care for all concerned

Yorn HaShoah (Holocaust Memorial Day) liturgies: Incorporating a Yom HaShoah liturgy within the Christian liturgical calendar in Australia

In this thesis I propose that the Church should incorporate a Y om HaShoah (Holocaust Memorial Day) Liturgy within its liturgical calendar in Australia. The thesis analyses the critical issues in developing a liturgy for such a service and proposes a liturgy designed for use in Australia. These critical issues include: the naming of the liturgy (the different names available and in use, each with its particular symbolic power); and the necessity for the commemoration to be incorporated within a Christian place of worship and within the Christian liturgical calendar (including why it should be held at a different time from the Jewish Yorn HaShoah, due to different agendas). It examines the reasons for the 27th of Nisan being chosen as the date for commemoration of Yorn HaShoah within the Jewish community. To place the need for the service in context, the thesis reviews the history of JewishChristian relations and briefly discusses flawed theology. It analyses the experience of Jews in Australia and the influence this has had on understanding in Australia about the Holocaust. The commemoration of Y om HaShoah in Australia is contrasted with the situation in three other countries - Canada, Great Britain and the USA. The postHolocaust thinking of several Jewish and Christian theologians is examined in some detail because post-Holocaust theology should influence the planning, writing and conducting of liturgy, especially liturgy for Yorn HaShoah. A discussion of the components of a Yorn HaShoah liturgy follows, which includes both suggestions for and the rationale behind the consideration of several key dates and seasons as a possible time for a Yorn HaShoah service. There is a reminder of some of the key differences between a Christian and a Jewish Yorn HaShoah Service, which is followed by guidelines to consider when planning an interfaith service. The thesis contains a critique of three liturgies, two from the United States, the other from Australia. These critiques are used to develop a liturgy for use in Australian communities which incorporates Australian materials and resources. The thesis concludes that a Yorn HaShoah Service could benefit the Church and the wider community, as well as foster better relations between the Christian and Jewish communities. Individuals would be open to change, and churches to transformation. Developing a liturgy for a Y om HaShoah service requires incorporating elements from many disciplines. It is only by understanding the biblical, historical, theological and liturgical perspectives on Jewish-Christian relations, as well as the broader social and historical context within Australia, that a relevant and appropriate liturgy can be developed and an appropriate date in the Australian liturgical calendar chosen

Early Dissent within the Party: Alexander Shliapnikov and the Letter of the Twenty-Two

In February 1922, twenty-two Russian Communist Party members, led by former Worker Oppositionist Alexander Shliapnikov, appealed to the Communist International (Comintern) to heal the rift they thought had emerged in the Russian Communist Party. They complained that party leaders had suppressed dissent among Communists of proletarian origins. They protested the suppression of participatory democracy within trade unions and the trend toward unilateral decision-making by the party and trade union bureaucracy. Russian party leaders condemned their appeal and undertook to expel key figures from the Twenty-Two from the party at the Eleventh Party Congress in March 1922. Debates at the congress and political maneuvering behind the scenes reveal much about an important moment in the transition from Leninist to Stalinist party politics in Soviet Russia

Introducing... Marjorie Garfield, Irene Nettleton

Designing plans for complete homes and college and dormitory rooms was only part of Miss Marjorie S. Garfield\u27s work as a private decorator

’A Proletarian From a Novel’: Politics, Identity, and Emotion in the Relationship between Alexander Shliapnikov and Alexandra Kollontai, 1911-1935

The love affair between the aristocratic socialist feminist Aleksandra Mikhailovna Kollontai (1872-1952) and metalworker Bolshevik Aleksandr Gavrilovich Shliapnikov (1885-1937) intrigued both their contemporaries and historians of the Russian Revolution. Both were prominent leaders of the Workers\u27 Opposition, yet Kollontai survived Stalin\u27s purges while Shliapnikov perished. Their relationship, which began in 1911, encompassed romantic partnership, political collaboration and friendship. Shliapnikov and Kollontai ceased being lovers in 1916, but remained political allies and friends for much longer. Their relationship offers interesting material for considering the interplay between politics, identity, and emotions in history. Kollontai’s construction of her femininity and Shliapnikov’s identity as a worker-intelligent or “conscious” worker and professional revolutionary influenced their personal and working relationship. Moreover, their interpersonal communication reveals different emotional repertoires. Both Shliapnikov’s and Kollontai’s identities changed during their life-times. Although their identities underwent transformation, their emotional repertoires remained constant and continued to influence their complex relationship

Scarf Twists

Scarfs make it possible to triple the effect of your small wardrobe, and prolong the life of your basic suit or dress