Academic literature on the topic 'Coopers' guild'

AbstractThe Altar of the Antwerp Coopers' Guild and Quinten Massy In 1938 two distinguished scholars, Max J. Friedländer and Floris Prims, one a reknowned connoisseur of Early Netherlandish painting and the other an indefatigable digger in the Antwerp archives, published articles that might well have bearing on the same picture, yet have never been connected either then or later. From the evidence collected by Prims (notes 2 to 7) it appears that the Antwerp coopers, after having separated from the joiners with whom they had shared a guild until 1497, obtained an altar of their own in Our Lady's church. A picture standing on this altar is mentioned first in 1655. It is described as representing The 'Afdoening' of Our Lord from the Cross with two doors (the term 'afdoening' being used to describe a Deposition as well as a Lamentation). An inventory of 1660 gives the same description with the addition 'made by Quinten Massys'. The altar survived until about 1680, when a new marble altar with sculpture and paintings was ordered; this was completed by 1684 and the old altar-piece was hung above the entrance door of the guild room without the doors being mentioned. It was sold in 1697 when the guild had run into financial trouble. Half a century later the painter Jacob de Wit still knew of it and described it as showing 'figures smaller than life, Christ taken from the Cross with Our Lady, St Mary Magdalen and others, (....) by Quinten Massys, the second painting he did, not quite as good as the one in the Cirumcision chapel [originally on the altar of the joiners; fig. 2]; it was sold but is still in the town' (note 3,). Friedländer, for his part, concluded that the Lamentation which was to be purchased by the National Gallery of Canada in 1949 'cannot be regarded as anything but an early work by Quentin' (note I). This attribution, which had earlier been refuted by Baldass, was then disputed by Silver (note II). This author considered the Ottawa picture a somewhat later pastiche after a lost Lamentation in Massys' mature style of which a fragment in Berlin, showing s'Lamentation in Ottawa a weeping woman (wrongly called Mary Magdalen), resembles one of the mourning women in the Ottawa Lamention (fig. 7). This theory is however contradicted by the picture's quality and seems to be prompted by a mistaken reconstruction of Massys' early development (see below). Similarities between the Lamentation and other early works that can be ascribed tot Massys (figs 3 and 17) are obvious though the course of his development prior to the great altar-pieces of 1507-1511remains in many respects unclear. When attempting to bring some light to the chronology of Massys' works from about 1491 (when he left Louvain for Antwerp at the age of 25) to 1507, one may take into account three medallions that have been attributed to him, two of them being dated 1491 and one 1495 (notes 18-24). They may be loosely associated with features that recurr in the Lamentation. An Italian-style medal of William Schevez, archbishop of St. Andrews, who stayed for a few months at Louvain in 1491, raises the question of whether the same sitter may be recognised in a painted portrait, which would then be Quinten's earliest datable picture (figs 8 and 9). The portrait of the artist himself, dated 1495 (fig 10), was in great esteem and provided the prototype for a print by Jheronimus Wierix (published by Lampsonius in 1572), where the bust was extended to a half-figure; it was also copied in an oval painting that was reproduced in a work by Frans Francken II (figs. I and IIa) and it was probably that very painting which was owned by the Antwerp guild of St. Luke and was considerd an original self-portrait when it was confiscated by the French in 1794 (and subsequently disappeared). It seems likely that the medallion's date of 1495 provides a terminus post quem for the Ottawa Lamentation. A more precise date may be inferred from the obvious borrowings from the Lamentation found in a large triptych in Lisbon (figs 13 and 14). This work may be attributed to one 'Eduwart Portuga

La consolidación de procesos de unidad para la coopera- ción entre Estados con la creación de instituciones como la oea y el tiar en América, fue un esfuerzo que encon- tró en el discurso de la Guerra Fría y en sus desarrollos un factor dinamizador e impulsor; se podría decir que fue el elemento que llevó a que propuestas de esa naturaleza, que se venían promoviendo con anterioridad, encontraran la excusa perfecta para su concreción. El miedo al comu- nismo, acentuado con la culpabilidad que se les atribuyó a los comunistas soviéticos por el asesinato en Bogotá del líder liberal y candidato presidencial Jorge Eliécer Gaitán, fue el combustible que le dio vida inmediata a estas insti- tuciones multilaterales. The consolidation of process unit for cooperation and as- sistance between States with the creation of institutions such as the oas and the Rio Treaty in America, was a pro- cess that found in the discourse of the Cold War and its developments, a stimulus and driving force thereof; you could say that was the element that led to proposals of this nature that were being promoted previously found the perfect excuse for their implementation; the fear of communism was accented with the guilt that was given to the Soviet Communists about the murder in Bogota of liberal leader and presidential candidate Jorge Eliécer Gaitán, this party was the fuel that gave immediate life to these multilateral institutions.

Australian arid-zone rivers are known to be ecologically variable and go through “boom and bust” cycles based on highly variable and unpredictable flow regimes. They are facing increasing pressure from land and water resources development and, whilst they are considered to be still in relatively good condition, no studies have yet been carried out to verify this. Such baseline studies are crucial if we are to assess any ecological changes in response to development and management interventions. The ecological condition of four of these endorheic rivers (Georgina, Diamantina, Cooper-Thomson and Bulloo) flowing into the Lake Eyre and Bulloo Basins in central Australia was assessed using several criteria (level of human influence, habitat condition, water chemistry and aquatic macroinvertebrate composition). Using criteria based on the level of human influence, most of the sites were assessed to be relatively unimpacted (reference) condition. The most discernible and widespread impact was riparian and bank damage by stock access. However, the level of this impact was considered to be only moderate. Most aquatic macroinvertebrates found in the area are considered to be opportunistic and tolerant of a wide range of environmental conditions, but with their life histories known to be linked to flow conditions. Their trophic guild was dominated by collectors and predators. The AusRivAS modelled observed to expected values of macroinvertebrate composition indicated that there were differences in ecological condition between sites (e.g. different waterholes) and between times (e.g. seasons and years). Overall, 75% of sites were assessed to be good condition with the remainder being mildly impaired. Water chemistry of the sites was characterised by high spatial and temporal variability with low conductivity and alkaline pH, relatively high turbidity, total nitrogen and total phosphorus, and wide-ranging dissolved oxygen. Given the high variability in water quality and ecological condition within a catchment, there was little evidence of any overall difference in these factors between the catchments. However, given that the hydrology of each river system is distinctly different, one might expect some differences in ecological structure and function at finer scale. Periods of hydrological isolation (eg. to allow natural dryouts) as well as the maintenance of natural connectivity (eg. instream, overbank and floodplain wetting) are both necessary for the maintenance of ecological integrity of these systems.

ABSTRACTOn a global and regional scale, Indonesia has one of the least environmentally sustainable economies in the Asia-Pacific region. Consumption is one of the key factors contributing to environmental degradation. By using materialism and environmental knowledge as mediators, this study aimed to understand how religiosity affects ethical consumption. This research used quantitative methods with structural equation modeling (SEM) analysis techniques based on partial least squares (PLS). The data came from a questionnaire distributed online. 153 valid questionnaires were selected for analysis. All respondents came from Indonesia, were adults (from 18 years old), and were Muslims. Findings show that religiosity influences ethical consumption, materialism, and environmental knowledge. This research also reveals that materialism and environmental knowledge influence ethical consumption, as well as the mediating effect of materialism and environmental knowledge on the influence between religiosity and ethical consumption. So, all hypotheses from this research can be accepted. These findings contribute theoretically to explaining the relationship between religiosity, materialism, environmental knowledge, and ethical consumption. Thus, this findings contribute to the field of Islamic economics. Practically, the findings of this research can help marketers formulate communication strategies that take into account the level of religiosity of consumers in Indonesia. Marketers must avoid unethical practices to encourage ethical consumption.Keywords: Religiosity, ethical consumption, materialism, environmental knowledge ABSTRAKPada skala global dan regional, Indonesia merupakan salah satu negara dengan perekonomian paling tidak ramah lingkungan di kawasan Asia-Pasifik. Konsumsi merupakan salah satu faktor utama yang berkontribusi terhadap degradasi lingkungan. Dengan menggunakan materialisme dan enviromental knowledge sebagai mediator, penelitian ini berupaya memahami bagaimana religiosity mempengaruhi ethical consumption. Penelitian ini menggunakan metode kuantitatif dengan teknik analisis Structural Equation Model (SEM) berbasis Partial Least Square (PLS). Data berasal dari kuesioner yang disebarkan online. 153 kuesioner yang valid dipilih untuk analisis. Seluruh responden berasal dari Indonesia, dewasa (mulai 18 tahun) dan beragama Islam. Temuan menunjukkan bahwa religiosity berpengaruh terhadap ethical consumption, materialism, dan environmental knowledge. Selain itu juga diketahui bahwa materialism dan environmental knowledge berpengaruh ethical consumption, serta adanya efek mediasi dari materialism dan environmental knowledge pada pengaruh antara religiosity dan ethical consumption. Sehingga, semua hipotesis penelitian ini dapat diterima. Secara praktis, temuan penelitian ini dapat membantu pemasar untuk merumuskan strategi komunikasi yang mempertimbangkan tingkat religiosity konsumen di Indonesia. Pemasar harus menghindari praktik tidak etis untuk mempromosikan ethical consumption.Kata Kunci: Religiosity, ethical consumption, materialism, environmental knowledge REFERENCES Adib, H., & El-Bassiouny, N. (2012). Materialism in young consumers: An investigation of family communication patterns and parental mediation practices in Egypt. Journal of Islamic Marketing, 3(3), 255–282. doi:10.1108/17590831211259745 Adil, M. (2022). Influence of religiosity on ethical consumption: The mediating role of materialism and guilt. Journal of Islamic Marketing, 13(10), 2173–2192. doi:10.1108/JIMA-01-2020-0035 Al-Aidaros, A., Shamsudin, F. M., & Idris, K. M. (2013). Ethics and ethical theories from an Islamic perspective. International Journal of Islamic Thought, 4(1), 1–13. doi:10.24035/ijit.04.2013.001 Al Glenid, M. A., Al Sabbagh, A. 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La ciudad de San Cristóbal de la Laguna celebró la proclamación al trono del rey Carlos IV, en 1789, con seis días de festejos. Desde el 1 al 6 de septiembre, en paralelo a la vertiente sacra de la fiesta, el ayuntamiento y los gremios desplegaron en la Carrera y las principales plazas de la ciudad carros, danzas y representaciones teatrales plagadas de referencias históricas y mitológicas conectadas con el territorio para proclamar y mostrar la fidelidad de la ciudad al nuevo monarca. The city of San Cristóbal de la Laguna celebrated the proclamation to the throne of King Carlos IV, in 1789, with six days of festivities. From September 1 to 6, in parallel to the sacred aspect of the festival, the town hall and the guilds displayed chariots, dances and theatrical performances in the Carrera and the main squares of the city, full of historical and mythological references connected with the territory to proclaim and show the loyalty of the city to the new monarch.

<strong>&quot;This project has received funding from the European Union&rsquo;s Horizon 2020 research and innovation programme under the Marie Skłodowska-Curie grant agreement No 898656&rdquo;.</strong> &nbsp; Dirig&eacute; par Catherine Baroin (CNRS) et Barbara Cooper (Rutgers University), ce livre collectif s&rsquo;ouvre sur un riche essai introductif sign&eacute; par les co-directrices. Elles offrent une synth&egrave;se bienvenue sur l&rsquo;&eacute;tat de la recherche qui permet de cerner l&rsquo;ampleur des travaux actuels sur les &eacute;motions et la honte, dont elles rappellent la paternit&eacute; anglo-saxonne, &agrave; partir des investigations sur la notion japonaise de&nbsp;<em>haji&nbsp;</em>men&eacute;es<em>&nbsp;</em>par l&rsquo;anthropologue et po&egrave;te Ruth Benedict. Cette derni&egrave;re proposait une distinction entre les&nbsp;<em>guilt cultures,</em>&nbsp;les cultures de la culpabilit&eacute; li&eacute;es &agrave; l&rsquo;h&eacute;ritage jud&eacute;o-chr&eacute;tien, et les&nbsp;<em>shame cultures,</em>&nbsp;les cultures de la vergogne pr&eacute;sentes parmi les populations extra-occidentales. Ce bin&ocirc;me &laquo;&nbsp;honte et culpabilit&eacute;&nbsp;&raquo; fit date en son temps, et fut repris par des historiens et des psychologues

AbstractThe giant accipitrid Dynatoaetus gaffae gen. et sp. nov. is described from existing and newly collected material. Initial fossil remains were collected from Mairs Cave (Flinders Ranges, South Australia) in 1956 and 1969, and comprised a sternum, distal humerus and two ungual phalanges. A further 28 bones from this individual—including the neurocranium, vertebrae, furculum, and additional wing and leg bones, most of which were incomplete—were discovered at the site in 2021. This allowed identification of additional fossils from the same species in collections from Cooper Creek (Lake Eyre Basin, SA), Victoria Fossil Cave (Naracoorte, SA) and Wellington Caves (Wellington, NSW). Dynatoaetus has variable similarity across elements to those of living species in the Perninae, Gypaetinae, Circaetinae and Aegypiinae. Parsimony and Bayesian phylogenetic analyses of combined morphological and DNA data resolved it as the immediate sister-group to the Aegypiinae within the Circaetinae + Aegypiinae clade. The robust and eagle-like morphology of the lower hindlimbs suggest that the species was a predator, rather than a scavenger, and thus functionally similar to large circaetines such as the Philippine Eagle Pithecophaga jefferyi. Furthermore, this new species is the largest known bird of prey from Australia, much larger than the modern Wedge-Tailed Eagle Aquila audax. It is outsized in Australasia only by female Hieraaetus moorei (the extinct Haast’s Eagle from New Zealand). It is inferred to have been Australia’s top terrestrial avian predator during the Pleistocene, ranging from arid inland Australia to the more temperate coast, and likely became extinct around the time of the megafaunal mass extinction which peaked around 50 Ka. Its extinction in the late Pleistocene, along with the recently described scavenging vulture Cryptogyps lacertosus, marked a distinct decline in the diversity and function of Australia’s raptor guild.

This study investigated the anthropometric and physiological characteristics of institution-based security personnel in Nigeria. The study adopted a descriptive survey research design. The population for the study were the male security personnel of the Obafemi Awolowo University (OAU), Ile-Ife, Obafemi Awolowo University Teaching Hospitals Complex (OAUTHC), Ile-Ife and Wesley-Guild Hospital (WGH), Ilesa, Osun State. Sample comprised sixty middle-aged volunteers drawn from the Security Departments of the three institutions. Inclusion criteria for the study was passing a preliminary health screening for cardiovascular disease risk factors. Anthropometric parameters were measured in line with the International Society for the Advancement of Kinanthropometry (ISAK)&rsquo;s protocol. Participants&rsquo; weight and height were measured with an Electronic BMI scale and blood pressure was recorded using Aneroid sphygmomanometer. Participants&rsquo; VO₂ max was estimated from the Cooper 12-minutes run/walk test. Data was recorded in a structured data sheet. Descriptive statistics of mean and standard deviations was used to analyse data. The results showed that the mean age of security personnel in the study was 41.7 &plusmn; 5.749, while their mean height and weight were 171.0 &plusmn; 7.353 and 69.2 &plusmn; 7.322 respectively. The mean of personnel&rsquo;s waist and hip circumferences were 40.68 &plusmn; 3.968 and 46.68 &plusmn; 2.813 respectively. The mean of skinfolds (Ʃ4 Skf), percent body fat, waist-to-hip ratio, and BMI of security personnel were 50.03 &plusmn; 15.797, 22.37 &plusmn; 5.175, 0.87 &plusmn; 0.062 and 23.66 &plusmn; 2.386 respectively. Their mean resting heart rate, systolic blood pressure, diastolic blood pressure and VO₂ max were 63.77 &plusmn; 8.77, 119.42 &plusmn; 9.30, 80.17 &plusmn; 8.54 and 43.95 &plusmn; 43.95 respectively. The study concluded that institution-based security personnel are similar to the civilian population in terms of anthropometric and physiological characteristics.

&#x0D; &#x0D; &#x0D; Introduction Our home is the most intimate space we inhabit. It is the centre of daily existence – where our most significant relationships are nurtured – where we can impart a sense of self in both physical and psychological ways. To lose this place is overwhelming, the physical implications far-reaching and the psychological impact momentous. And yet, there is little research on what happens when home is lost as a consequence of relationship breakdown. This paper provides an insight into how the meaning of home changes for those going through separation and divorce. Focusing on heterosexual couples, my research reveals that intense feelings of grief and loss are expressed as individuals in a relationship dispute reflect on different aspects of home which are destroyed as a consequence of their partnership collapse. Attitudes to the physical dwelling often reflect the changing nature of the relationship as it descends into crisis. There is a symbolic element as well, which is mirrored in the ways that the physical space is used to negotiate power imbalances, re-establish another life, maintain continuity for children, and as a bargaining tool to redress intense anger and frustration. A sense of empowerment eventually develops as the loss of the relationship is accepted and life adjustments made. Home: A Place of Profound Symbolic and Physical Meaning Home is the familiar, taken-for-granted world where most of us are nurtured, comforted and loved. Home is where we can dream and hope, relax and be ourselves, laugh and cry. For the majority, home is a safe and welcoming place, although positive associations are not universal as some experience home as a negative, threatening and unloving place. Home transcends the domestic physical structure, encompassing cultural, symbolic and psychological significance, as well as extending to the neighbourhood, city, region and nation. Home provides a sense of belonging in the world and is a refuge from the dangers and uncertainty of the environment at large. It is the centre of important human relationships and their accompanying domestic roles, rituals and routines. Home is where the bonds between partners, child and parent, brother and sister are reinforced, along with extended family members and close friends Home is a symbol of personal identity and worth, where the individual can exercise a degree of power and autonomy denied elsewhere. Significant life events, both sad and happy, learning experiences, and celebrations of varying type and magnitude, all occur at home. These are the bases for our memories of home and its importance to us, serving to imbue the notion with a sense of permanence and continuity over time. Home represents the interface between public and private worlds; a place where cultural and societal norms are symbolically juxtaposed with expressions of individuality. There has been a range of research from “humanistic-literary” to “empirical-behavioural” perspectives showing that home has “complex, multiple but inter-related meanings” (Porteous and Smith 61). And while this intellectual endeavour covers a wide range of disciplines and perspectives (for good overviews see Blunt and Dowling; Mallett; Chapman and Hockey) research on the loss of home is more limited. Nevertheless, there are some notable exceptions. Recent work by Robinson on youth homelessness in Sydney illustrates that the loss of home affects the way in which it is desired and valued, and how its absence impacts on self identity and the grief process. Fried’s seminal and much older study also tells of intense grieving, similar to that associated with the death of a loved one, when residents were forcibly removed from their homes – places perceived as slums by the city planners. Analogous issues of sorrow are detailed by Porteous and Smith in their discussion of situations where individuals and entire communities have lost their homes. The emphasis in this moving text is on the power and lack of understanding displayed by those in authority. Power resides in the ability to destroy the home of others; disrespect is shown to those who are forced to relocate. There is no appreciation of the profound meanings of home which individuals, communities and nations hold. Similarly, Read presents a range of situations involving major disruptions to meanings of home. The impact on individuals as they struggle to deal with losing a house or neighbourhood through fire, flood, financial ruin or demolition for redevelopment, demonstrates the centrality of notions of home and the devastation that results when it is no longer. So too do the many moving personal stories of migrants who have left one nation to settle in another (Herne et al), as well as more academic explorations of the diaspora (Rapport and Dawson) and resettlement and migrant women home-making (Thompson). Meanings of home are also disrupted, changed and lost when families and partnerships fall apart. Given the prevalence of relationship breakdown in our society, it is surprising that very little work has focussed on the changed meanings of home that follow. Cooper Marcus examined disruptions in bonding with the home for those who had to leave or were left following the end of a marriage or partnership. “The home may have been shared for many years; patterns of territory, privacy, and personalisation established; and memories of the past enshrined in objects, rooms, furniture, and plants” (222). Gram-Hanssen and Bech-Danielsen explore both the practical issues of dissolving a home, as well as the emotional responses of those involved. Anthony provides further illumination, recommending design solutions to help better manage housing for families affected by divorce. She concludes her paper by declaring that “…the housing experiences of women, men, and children of divorce deserve much further study” (15). The paucity of research on what happens to meanings of home when a relationship breaks down was a key motivation for the current work – a qualitative study involving self-reflection of the experience of relationship loss; in-depth interviews with nine people (three men and six women from English speaking middle class backgrounds) who had experienced a major partnership breakdown; and focus group sessions and one in-depth interview with nine professional mediators (six women and three men) who work with separating couples. The mediators provided an informed overview of the way in which separating partners negotiate the loss of a shared home across the range of its physical and psychological meanings. Their reflections confirmed that the identified themes in the individual stories were typical of a range of experiences, feelings and actions they had encountered with different clients. Relationship Breakdown and Meanings of Home: What the Research Revealed The Symbolism of Home The interview, focus group and reflective data all confirmed the centrality of home and its multi-dimensional meanings. Different physical and symbolic elements were uncovered, mirroring theoretical schemas in the literature. These meanings go far beyond a physical space and the objects therein. They represent different aspects of the individual’s sense of self, well-being and identity, as well as their roles and feelings of belonging in a family and the broader social and cultural setting. Home was described as a place to be one’s self; where one can relax away from the rest of the world. Participants talked about home creating a sense of belonging and familiarity. This was achieved in many ways including physical renovation of the structure, working in the garden, enjoying the dwelling space and nurturing family relationships. As Helen said, …the home and children go together… I created belonging by creating a space which was mine, which was always decorated in a very particular way which is mine, and which was my place of belonging for me and my kin… that’s my home – it’s just absolutely essential to me. Home was described as an important physical place. This incorporated the dwelling as a structure and the special things that adorn it. Objects such as the marital bed, family photos, artifacts and pets were important symbols of home as a shared place. As the mediators pointed out, in the splitting up process, these often take on huge significance as a couple try to decide who has what. The division is typically the final acknowledgement that the relationship is over. The interviewees told me that home extended beyond the dwelling into the wider neighbourhood. This encompassed networks of friendships, including relationships with local residents, business people and service providers, to the physical places frequented such as parks, shops and cafes. These neighbourhood connections were severed when the relationship broke down. The data revealed home as a shared space where couples undertook daily tasks such as preparing meals together and doing the housework. There was pleasure in these routines which further reinforced home as a central aspect of the partnership, as Laura explained: But for the most part it [my marriage relationship] was very amicable… easy going, and it really was a whole thing of self-expression. And the house was very much about self-expression. Even cooking. We both loved to cook, we’d have lots of dinner parties… things like that. With the loss of the relationship the rhythm and comfort of everyday activities were shattered. Sharing was also linked to the financial aspects of home, with the payment of a mortgage representing a combined effort in working towards ownership of the physical dwelling. While the end of a relationship usually spelt severe financial difficulty, if not disaster, it also meant the loss of that shared commitment to build a secure financial future together extending into old age. The Deteriorating Relationship A decline in the physical qualities of the dwelling often accompanied the demise of the inter-personal relationship. As the partnership descended into crisis, the centrality of home and its importance across both physical and symbolic elements were increasingly threatened. This shift in meaning impacted on the loss experienced and the subsequent translation into conflict and grief. It [the house] was quite run down, but I think it kind of reflected our situation at the time which was fairly strained in terms of finances and lack of certainty about what was happening… tiny little damp house and no [friendship] network and no money and no stability, that’s how it felt. (Jill) Not only did home begin to symbolise a battleground, it started to take on lost dreams and hopes. For Helen, it embodied a force that was greater than the relationship she had shared with her husband. And that home became the symbol of our fight… a symbol of how closely glued we were together… And I think that’s why we had such enormous difficulty breaking up because the house actually held us together in some way … it was as though the house was a sort of a binding force of the relationship. The home as the centre of family relationships and personal identity was threatened by the deteriorating relationship. For Jill this represented ending her dream that being a wife and mother were what she needed to define her identity and purpose in life. I was very unhappy. I’d got these two babies, I’d got what I thought was quite a catch husband, who was doing very well… but yet somehow I felt very unhappy and insecure, very insecure, and I realised that the whole role I had carved out for myself wasn’t going to do it. The End of the Relationship: Disruption, Explosion, Grief and Loss While the relationship can be in crisis for many months, eventually there is a point where any hope of reconciliation disappears. For some separating couples this phase was heralded by a defining, shattering and shocking moment when it was clear that their relationship was over. Both physical and emotional violence were reported by my interviewees, including these comments from Helen. And so my parting from the home was actually very explosive. In fact it was the first time he ever hit me, and it was in the hitting of me that I left home… And while the final stage was not always dramatic or violent, there was a realisation that this was the end of the dream – the end of home. A deep sadness resulted, as evident in Greg’s story: I was there in the house by myself and I can remember the house was empty, all the furniture had been shifted out…I actually shed a few tears as I left the house because…the strongest feeling I had was that this was a house that had such a potential for me. It had such a potential for a good loving relationship and I just felt that it did represent, leaving then, represented the kind of the dashing of the hope that I had in that relationship. In some cases the end of the relationship was accompanied by feelings of guilt for shattering the home. In other cases, the home became a battleground as the partners fought over who was going to move out. …if they’re separated under the one roof and nobody’s moved out, but certainly in one person’s mind the marriage is over, and sometimes in both… there’s a big tussle about who’s going to move out and nobody wants to go… (Mediator) The loss of home could also bring with it a fear of never having another, as well as a rude awakening that the lost home was taken for granted. Cathy spoke of this terror. I became so obsessed with the notion that I’d never have a home again, and I remember thinking how could I have taken so much for granted? The end of a relationship was accompanied by a growing realisation of impending loss – the loss of familiar and well-loved surroundings. This encompassed the local neighbourhood, the dwelling space and the daily routine of married life. I can remember feeling, [and] knowing the relationship was coming to an end, and knowing that we were going to be selling the house and we were going to be splitting…, feeling quite sad walking down the street the last few times… realising I wouldn’t be doing this much longer. I was very conscious of the fact that I was… going up and down those railway station escalators for the last few times, and going down the street for the last few times, and suddenly…[I felt]… an impending sense of loss because I liked the neighbourhood… There was also a loss in the sense of not having a physical space which I kind of wanted to live in… [I] don’t like living in small units or rented rooms… I just prefer what I see as a proper house… so downsizing [my accommodation] just kind of makes the whole emotional situation worse …there was [also] a lack of domesticity, and the kind of sharing of meals and so on that does…make you feel some sort of warmth… (Greg) Transitions: Developing New Meanings of Home Once there was an acknowledgment – whether a defining moment or a gradual process – that the relationship was over, a transitional phase dawned when new meanings of home began to emerge. Of the people I interviewed, some stayed on in the once shared dwelling, and others moved out to occupy a new space. Both actions required physical and psychological adjustments which took time and energy, as well as a determination to adapt. Organising parenting arrangements, dividing possessions and tentative steps towards the establishment of another life characterised this phase. While individual stories revealed a variety of transitional approaches, there were unifying themes across the data. The transition could start by moving into a new space, which as one mediator explained, might not feel like home at all. …[one partner has] left and often left with very little, maybe just a suitcase of clothes, and so their sense of home is still the marital home or the family home, but they’re camping at a unit somewhere, or mother’s spare room or a relative’s backyard or garage or something… They’re truly homeless. For others, while setting up a new space was initially very hard and alien, with effort and time, it could take on a home-like quality, as Helen found. I did take things from the house. I took all the things I’d hidden in cupboards that were not used or second-hand… things that weren’t used everyday or on display or anything… things I’d take like if you were going camping… I wasn’t at home… it was awful…[but gradually]… I put things around… to make it homely for me and I would spend hours doing it, Just hours… paintings on the wall are important, and a stereo system and music was important. My books were important…and photographs became very important. Changes in tenure could also bring about profound feelings of loss. This was Keith’s experience: Well I’m renting now which is a bit difficult after having your own home… you feel a bit stifled in the fact that you can’t decorate it, and you can’t do things, or you can’t fix things… now I’m in a place which is drab and the colours are horrible and I don’t particularly like it and it’s awful. The experience of remaining in the home once one’s partner leaves is different to being the one to leave the formerly shared space. However, similar adaptation strategies were required as can be seen from Barbara’s experience: …so, I rearranged the lounge room and I rearranged the bedroom…I probably did that fairly promptly actually, so that I wasn’t walking back into the same mental images all the time…I’m now beginning to have that sense of wanting to put my mark on it, so I’ve started some painting and doing things… Laura talked about how she initially felt scared living on her own, despite occupying familiar surroundings, but this gradually changed as she altered the once shared physical space. Sally spoke about reclaiming the physical space on her own and through these deliberative actions, empowering herself as a single person. Those with dependent children struggled in different ways during this transition period. Individual needs to either move or reclaim the existing space were often subjugated to the requirements of their off-spring – where it might be best for them to live and with whom they should principally reside. I think the biggest issue is where the children are going to be. So whoever wants the children also wants the family home. And that’s where the pull and tug starts… it’s a big desire not to disrupt the children and to keep a smooth life for them. (Mediator) Finally, there was a sense of moving along. Meanings of home changed as the strength of the emotional attachment weakened and those involved began to see that another life was possible. The old meanings of home had to be confronted and prized apart, just as the connections between the partners were painstakingly severed, one by one. Sally likened this time consuming and arduous process to laboriously unpicking the threads of a tightly woven cloth. Empowerment: Meanings of Home to Mirror a New Life …I’ve realized too that I’m the person I am today because of that experience. (Sally) The stories of participants in this research ended with hope for the future. Perhaps this reflects my interviewees’ determination to build a new life following the loss of their relationship, most having the personal resources to work through their loss, grief and conflict. This is not however, always the case. Divorce can lead to long lasting feelings of failure, disappointment and a sense that one has “an inability to love or care…” (Ambrose 87). However, “with acceptance of the separation many come to see the break-up as having been beneficial and report feeling they have an improved quality of life” (88). This positive stance is mirrored in my mediator focus group data and other literature (for example, Cooper Marcus 222-238). Out of the painful loss of home emerges a re-evaluation of one’s priorities and a revitalized sense of self, as illustrated by Barbara’s words below. That’s come out of the separation, suddenly going, ‘Oh, hang on, I can do what I want to do, when I want to do it’. It’s quite nice really… I’ve decided [to] start pursuing a few of the things I always wanted to do, so I’m using a bit of the space [in the house] to study… I’m doing a lot of stuff that nurtures me and my interest and my space… Feelings of liberation were entwined with meanings of home as spaces were decorated afresh, and in some cases, a true home founded for the first time. [since the end of the relationship]… I actually see my space differently, I want less around me, I’ve been really clearing out things, throwing things out, clearing cupboards… kind of feung shui-ing every corner and just really keeping it clear and clean… I’ve painted the whole house. It was like it needed a fresh coat of something over it… (Laura) Empowerment embodied lessons learnt and in some cases, a more cautious redefining of home. Barbara put it this way: I’m really scared of losing what I’ve now got [my home on my own] and that sense of independence… maybe I will not go into a relationship because I don’t want to put that at risk. Finally, meanings of home took on different dimensions that reflected the new life and hope it engendered. …it’s very interesting to me to be in a house now that is a very solid, square, double brick house… [I feel] that it’s much more representative of who I am now… the solidness is very much me… I feel as though I inhabit my home more now… I have much more sense of peace around my home now than I did then in the previous house… it’s the space where I feel extremely comfortable… a space to meditate on… I’m home – I can now be myself… (Helen) I don’t know whether… [my meaning of home] is actually a physical structure any more…Now it’s come more into … surrounding myself with things that I love, like you know bits and pieces that you can take, your photographs and your pet… it’s really much more about being happy I think, and being happy in a space with somebody that you love, rather than living in a box like a prison, with somebody that you really despise (Keith) Conclusion … the physical moving out from my own home was probably the hardest thing I’ve ever had to do in my entire life. (Jane) The trauma of divorce is a crisis that occurs in many of our lives, and one which often triggers a profound dislocation in person-dwelling relations. (Cooper Marcus 222) This paper has presented insights into the ways in which multi-dimensional meanings of home change when an intimate familial relationship breaks down. The nature and degree of the impacts vary from one individual to another, as do the ways in which the identifiable stages of relationship breakdown play out in different partnership situations. Nevertheless, this research revealed a transformative journey – from the devastation of the initial loss to an eventual redefining of home across its symbolic, psychological and physical constructs. References Ambrose, Peter J. Surviving Divorce: Men beyond Marriage. Sussex: Wheatsheaf Books, 1983. Anthony, Kathryn H. “Bitter Homes and Gardens: The Meanings of Home to Families of Divorce.” Journal of Architectural and Planning Research 14.1 (1997): 1-19. Blunt, Alison, and Robyn Dowling. Home. London: Routledge, 2006. Chapman, Tony, and Jenny Hockey. Ideal Homes? Social Change and Domestic Life. London: Routledge, 1999. Cooper Marcus, Clare. House as a Mirror of Self: Exploring the Deeper Meaning of Home. Berkeley: Conari Press, 1995. Fried, Marc. “Grieving for a Lost Home.” In L. Duhl, ed. The Urban Condition: People and Policy in the Metropolis. New York: Basic Books, 1963. 151-171. Gram-Hanssen, Kirsten, and Claus Bech-Danielsen. “Home Dissolution – What Happens after Separating?” Paper presented at the European Network for Housing Research, ENHR International Housing Conference, Ljubljana, Slovenia, 2006. Herne, Karen, Joanne Travaglia, and Elizabeth Weiss, eds. Who Do You Think You Are? Second Generation Immigrant Women in Australia. Sydney: Women’s Redress Press, 1992. Mallett, Shelley. “Understanding Home: A Critical Review of the Literature.” The Sociological Review 52.1 (2004): 62-89. Porteous, Douglas J., and Sandra E. Smith. Domicide: The Global Destruction of Home. Montreal and Kingston: McGill-Queens UP, 2001. Rapport, Nigel, and Andrew Dawson, eds. Migrants of Identity: Perceptions of Home in a World of Movement. New York: Oxford, 1998. Read, Peter. Returning to Nothing: The Meaning of Lost Places. Cambridge: Cambridge UP, 1996. Robinson, Catherine. “‘I Think Home Is More than a Building’: Young Home(less) People on the Cusp of Home, Self and Something Else.” Urban Policy and Research 20.1 (2002): 27–38. Robinson, Catherine. “Grieving Home.” Social and Cultural Geography 6.1 (2005): 47–60. Thompson, Susan. “Suburbs of Opportunity: The Power of Home for Migrant Women.” In K. Gibson and S. Watson, eds. Metropolis Now: Planning and the Urban in Contemporary Australia. Australia: Pluto Press, 1994. 33-45. &#x0D; &#x0D; &#x0D; &#x0D; Citation reference for this article&#x0D; &#x0D; MLA Style&#x0D; Thompson, Susan. "Home and Loss: Renegotiating Meanings of Home in the Wake of Relationship Breakdown." M/C Journal 10.4 (2007). echo date('d M. Y'); ?&gt; &lt;http://journal.media-culture.org.au/0708/07-thompson.php&gt;. APA Style&#x0D; Thompson, S. (Aug. 2007) "Home and Loss: Renegotiating Meanings of Home in the Wake of Relationship Breakdown," M/C Journal, 10(4). Retrieved echo date('d M. Y'); ?&gt; from &lt;http://journal.media-culture.org.au/0708/07-thompson.php&gt;. &#x0D;

James Fenimore Cooper’s 1826 novel The Last of the Mohicans has had a remarkable impact on American culture and modern critics have often viewed it as a myth of America itself. Cooper’s highly romanticized narrative has partly been seen as the less-than-historical “wish-fulfillment” (D.H. Lawrence) of an author who socialized in the salons of New York and Paris but dreamt of noble savages in the untamed American landscape but also as an expression of America’s difficulties in coming to terms with its conquest of the Indians. As a complement to these views, this essay attempts to show that the character Natty Bumppo, or Hawkeye, represents the new nation’s ambivalent relationship with the surrounding wilderness and therefore helplessly torn between vastly different ideals. On one hand, Hawkeye appears to show us a less confrontational way of relating to the wilderness: one that implies the possibility for man to transform himself and live in spiritual unity with nature—a notion that would make Hawkeye the forerunner of the ideals put forth in Ralph Waldo Emerson’s 1836 essay “Nature”. But Hawkeye’s relationship with the woods and the Indians is complex, self-contradictory and filled with deep inner struggles, and he is at other times a merciless figure who divides Indians into good and bad. As such, his very character seems to be the embodiment of an American identity that is highly conflicted. In addition to examining the novel’s depiction of Hawkeye, the Indians and the forest, the essay offers a wide historical perspective of the ideas of nature that were present or just emerging in Cooper’s time, including those expressed by Emerson, as well as their Romantic and Christian influences. By understanding how Americans struggled to deal with feelings of guilt and sorrow in the face of the perceived decline of the wilderness in the 19th century, we might better understand the persisting importance of Cooper’s work.

This chapter compares AP’s and Cooper’s response to partisan complaints about its presidential election coverage in 1928 and 1932, showing the strong influence exercised by Republican supporters among AP publishers. After 1932, AP became a strong opponent of Roosevelt administration reforms, trying unsuccessfully to prevent recognition of the American Newspaper Guild union by challenging New Deal labor legislation before the Supreme Court.

Postnatal depression (PND) is the most common psychological disorder to affect women in the postpartum period, with an estimated prevalence of 13% in high-income countries (Gavin et al. 2005; O’Hara and Swain 1996). In low and middle income countries, the available evidence suggests that rates of PND may be substantially higher, with prevalence estimates ranging from 15 to 57% (Wachs et al. 2009). In terms of clinical presentation, depression occurring in the postnatal period appears to be indistinguishable from depression occurring at other times (Cooper et al., 2007), with persistent low mood and/or a profound loss of interest and enjoyment being defining characteristics. Other symptoms are mood-related disturbances in sleep, altered appetite, concentration impairment, retardation, agitation, feelings of guilt and hopelessness, and suicidal thoughts or impulses. The duration of episodes varies, but the majority of postpartum depressive episodes resolve spontaneously within 6 months to a year (Cooper and Murray 1995; Cox et al. 1993). Although PND may not be unique in terms of the symptom profile, the fact that this disorder occurs in the postpartum period is a particular concern. Specifically, PND affects the mother–infant dyad at a time when the infant is particularly reliant on his or her caregiver to meet their physical, social, and cognitive needs. The postpartum period is also a time when the family unit as a whole is likely to experience additional stress, and is therefore particularly vulnerable. Given these considerations, and the relatively high prevalence of PND, the potential for adverse impact is significant. One area of research focus, reviewed here, has examined the possibility the disturbances in the mother–child relationship occurring in the context of maternal PND result in fundamental alterations in key psychobiological systems in the infant, with persistent consequences. Notably, as PND typically resolves within the first year postpartum, and therefore is particularly relevant to early development, observations deriving from the study of PND in this area offer potentially broad insights into the relevance of early environmental factors to child neurobiological functioning. Given that depressive disorder is characterized by profound impairments in mood, energy levels, motivation, and feelings of self-worth, and has established detrimental effects on interpersonal functioning, it is perhaps unsurprising that mothers with PND have been found to show disturbances in the quality of care that they provide for their infant (for a review, see Murray et al. 2010a).