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Journal articles on the topic 'Liferay'

Author: Grafiati

Published: 4 June 2021

Last updated: 18 February 2022

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1

Kravchenko, Yurii, Maksym Tyshchenko, Oleksandr Shapran, Yevhen Sudnikov та Valentyn Tvardovskyi. "МЕТОДИКА РОЗРОБКИ WEB-ДОДАТКУ НА ОСНОВІ ПОРТАЛУ LIFERAY". Сучасні інформаційні технології у сфері безпеки та оборони 38, № 2 (2020): 71–80. http://dx.doi.org/10.33099/2311-7249/2020-38-2-71-80.

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2

Piotrowski, Dominik Mirosław, and Grzegorz Marczak. "Migracja otwartoźródłowego systemu Liferay Portal w Bibliotece Uniwersyteckiej w Toruniu - studium przypadku." Toruńskie Studia Bibliologiczne 10, no. 2 (19) (2018): 111. http://dx.doi.org/10.12775/tsb.2017.020.

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3

Cadena Vela, Susana Graciela, and Robert Arturo Enríquez Reyes. "Portal de datos abiertos de la Universidad Central del Ecuador." FIGEMPA: Investigación y Desarrollo 1, no. 2 (2017): 85–90. http://dx.doi.org/10.29166/revfig.v1i2.73.

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La Universidad Central del Ecuador, diariamente genera datos universitarios (estudiantes, docentes y de investigación) que son valiosos para la toma de decisiones y para mejorar la calidad de servicios, sin embargo estos datos no son publicados para que sean utilizados por la comunidad universitaria. Con este propósito el presente documento describe el proceso de desarrollo e implementación del Portal de Datos Abiertos de la Universidad Central del Ecuador (UCE), para fortalecer los procesos de transparencia, participación y colaboración de la comunidad universitaria. El Portal de Datos Abiertos consta de 5 secciones: Inicio, Datos, Aplicaciones, Indicadores y Estadísticas; que se desarrolló de acuerdo a la Metodología Unificada Ágil (AUP), con la finalidad de permitir la sencilla interacción del portal con el usuario. Para ello, se codificó toda su funcionalidad en Liferay e IntelliJ IDEA. Luego se realizó una conexión a la base de datos de la Universidad con Power BI Desktop, a fin de realizar el proceso de análisis de datos académicos de los estudiantes y docentes para la publicación en el Portal y finalmente la difusión de un conjunto de datos académicos. Con la implementación del Portal se aportó al desarrollo de la transparencia con la publicación en formatos abiertos de los datos generados por la UCE. Estos datos son actualizados y publicados en formatos libres para que el público pueda reutilizar.

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Sekaquaptewa, Emory, and Dorothy Washburn. "They Go Along Singing: Reconstructing the Hopi Past from Ritual Metaphors in Song and Image." American Antiquity 69, no. 3 (2004): 457–86. http://dx.doi.org/10.2307/4128402.

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This article demonstrates how the cosmological metaphors in ritual song texts are an important but unrecognized resource in the repertoire of oral tradition that can be used to reconstruct past lifeways. We test this proposition with a study of 125 Hopi katsina song texts from the 20th century and show how the cosmological principles underlying the Hopi lifeway are embedded in special song word and phrase metaphors. Through the transcription and translation of the content of these song metaphors we reveal a consistency of thought and prescribed social action that has sustained the Hopi people as they have followed a lifeway of corn agriculture done by hand. We then show how these same principles for living expressed metaphorically in words are visually repeated in the same metaphors in mural images on 15th- and 16th-century kiva murals from the Hopi sites of Awatovi and Kawaika'a as well as on associated Jeddito and Sikyatki yellow ware ceramic design.

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5

Meissner, Shelbi Nahwilet. "Reclaiming Rainmaking from Damming Epistemologies." Environmental Ethics 42, no. 4 (2020): 353–72. http://dx.doi.org/10.5840/enviroethics202042433.

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In California Indian epistemologies, water, land, language, and knowledge are intimately connected through ancient cycles of research, ceremony, and kinship. Since creation, ‘atáaxum champúulam//Luiseño medicine people sang for rain, holding ceremonies that kept the rivers full, the plants strong, and our people from thirst. Rainmaking in this essay serves as an example of an Indigenous lifeway and practice that was subjected to colonial violence; rainmaking also serves as a more figurative and emblematic example of a central feature of Indigenous epistemologies in which language, land, governance/clan systems, and ceremony are linked together as an embodied practice. Embodied practices and the cluster of concepts connected to them are contrasted throughout this essay with parcels, or aspects of Indigenous lifeways that are rendered as individualized pieces or as mere resources. Indigenous lifeways are rendered as parcels or mere resources through a process of structural epistemic injustice (contributory injustice) that can be referted to as epistemic damming. Through contributory injustice, or epistemic damming, settler colonial legal and academic structures have transformed Indigenous practices by rendering them into parcels, or mere resources, and doling them out piecemeal back to Indigenous communities as a lackluster gesture at justice. This essay (1) provides sorely underdiscussed historical context of the impacts of settler colonialism on Indigenous lifeways and practices, spotlighting the specific manifestations of settler colonial violence in California, (2) shows how Indigenous practices are epistemically dammed, or subjected to structural contributory injustice, highlighting contemporary examples thereof, and (3) briefly gestures at a now-visible roadmap of avenues of Indigenous resistance with hazards such as contributory injustice flagged along the way.

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Barcus, Holly. "Fluidity and persistance of cultural narratives: Heritage tourism and cultural narratives for insiders and outsiders in Western Mongolia." Science & Technology Development Journal - Social Sciences & Humanities 2, no. 2 (2019): 5–14. http://dx.doi.org/10.32508/stdjssh.v2i2.485.

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Framed within contemporary debates about the implications of cultural heritage tourism for rural ethnic minority populations, this paper explores the case study of cultural heritage tourism in Bayan Ulgii Mongolia, juxtaposing arguments about place and identity with those of economic benefits. Preliminary results suggest that growing attention paid to the Kazakhs as aminority ethnic cultural group in Mongolia, and narratives of their lifeway persistence, increase international acknowledgement that mayfoster greater tourism. However, one of the key outcomes of the production of this heritage landscape is the consumption of ethnic cultural identity narratives by ethnic Kazakh out-migrants who desire to reinscribe “traditional cultural lifeways” in their children’s identities. This thus serves to promote a shared sense of identity amongst a rapidly dispersing population but also challenges the notion of production and consumption as competing, rather than complimentary processes, in emerging rural tourism locations of the Global South.

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7

Williams, Eduardo. "RECONSTRUCTING AN ANCIENT AQUATIC LIFEWAY IN THE LAKE CUITZEO BASIN, MICHOACAN, MEXICO." Ancient Mesoamerica 25, no. 1 (2014): 49–67. http://dx.doi.org/10.1017/s0956536114000066.

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AbstractThis study of subsistence activities (fishing, hunting, gathering, and manufacture) in the Lake Cuitzeo Basin underscores the value of ethnoarchaeology as a tool for reconstructing the ancient aquatic lifeway in the territory of the ancient Tarascan state, which flourished in an environment dominated by lakes, rivers, marshes, and other wetlands. Mesoamerica was the only civilization in the ancient world that lacked major domesticated sources of animal protein, such as cattle, pigs, and sheep. Therefore, the abundant wild aquatic species (fish, birds, reptiles, amphibians, insects, and plants, among others) played a strategic role in the diet and economy of most Mesoamerican cultures, including the Tarascans. Most of the activities, artifacts, and features linked with aquatic lifeways throughout Mesoamerica are difficult to detect in the archaeological record. As a result, we must rely on ethnographic and ethnohistorical perspectives like the ones discussed here to formulate analogies, in order to understand this important aspect of the ancient past.

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8

Hussemann, Jeanette, and Jonah Siegel. "Decision-Making and Holistic Public Defense Post-Montgomery v. Louisiana." Criminal Justice Policy Review 31, no. 6 (2019): 886–907. http://dx.doi.org/10.1177/0887403419871601.

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In 2012, the U.S. Supreme Court ruled in Miller v. Alabama that mandatory sentences of life without the possibility of parole (LWOP) for youth are unconstitutional. In 2016, the Court held in Montgomery v. Louisiana that the ruling in Miller should be applied retroactively. Drawing from qualitative interviews with justice actors, and individuals who were sentenced to LWOP as juveniles and paroled, this article examines the implementation of Miller-Montgomery in Michigan, the factors that influence decisions to release juvenile lifers, and their reentry process. In doing so, we focus specific attention to the role of publicly appointed defense attorneys and the application of holistic defense practices to support Montgomery case mitigation and juvenile lifer reentry. Findings indicate that institutional disciplinary and programming records, emotional wellness, statements by victims’ family members, political considerations, and reentry plans are key considerations when deciding whether a juvenile lifer should be eligible for parole.

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9

Kushner, Gilbert. "Anthropology as a Lifeway?" Anthropology Humanism Quarterly 13, no. 4 (1988): 132–34. http://dx.doi.org/10.1525/ahu.1988.13.4.132.2.

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10

Marshall, Yvonne. "Introduction: adopting a sedentary lifeway." World Archaeology 38, no. 2 (2006): 153–63. http://dx.doi.org/10.1080/00438240600688364.

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11

MOON, DAVID. "PEASANT MIGRATION AND THE SETTLEMENT OF RUSSIA'S FRONTIERS, 1550–1897." Historical Journal 40, no. 4 (1997): 859–93. http://dx.doi.org/10.1017/s0018246x97007504.

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This article surveys the expansion of Russian peasant settlement from 1550, when most of the 6·5 million peasants lived in the forest-heartland of Muscovy, to 1897, when around fifty million Russian peasants lived throughout large parts of the immense Russian empire. It seeks to explain how this massive expansion was achieved with reference to different facets of the ‘frontier’: the political frontier of the Russian state; the environmental frontier between forest and steppe; the lifeway frontier between settled peasant agriculture and pastoral nomadism; and the ‘hierarchical frontier’ between the Russian authorities and the mass of the peasantry. The article draws attention to the different ways in which peasant-migrants adapted to the variety of new environments they encountered, and stresses interaction across each facet of the frontier. Nevertheless, by 1897, the coincidence between the two main types of environment and the two principal lifeways of the population had been virtually eliminated in much of the Russian empire outside central Asia. This was a consequence of the expansion of Russia's political frontiers, mass peasant migration, the ploughing up of vast areas of pasture land, and the sedentarization of many nomadic peoples. The expansion of peasant settlement helps explain the durability of Russian peasant society throughout the period from the mid-sixteenth to the late-nineteenth centuries.

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Abramowicz-Gerigk, Teresa, Zbigniew Burciu, Jacek Jachowski, Edyta Kornacka, and Wiktor Stefurak. "Innovative Liferaft." TransNav, the International Journal on Marine Navigation and Safety of Sea Transportation 9, no. 4 (2015): 573–77. http://dx.doi.org/10.12716/1001.09.04.15.

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13

Escarguel, Gilles. "Mathematics and the Lifeway of Mesopithecus." International Journal of Primatology 26, no. 4 (2005): 801–23. http://dx.doi.org/10.1007/s10764-005-5324-4.

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14

Williams, Peter, Jolanta T. Pekacz, Carol K. Baron, and John Beckwith. "Lifers." Musical Times 147, no. 1897 (2006): 85. http://dx.doi.org/10.2307/25434425.

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15

Christensen, Bonnie L., and Constance Arzigian. "Discovering Past Lifeways." Science Activities: Classroom Projects and Curriculum Ideas 40, no. 3 (2003): 15–24. http://dx.doi.org/10.1080/00368120309601126.

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16

Levine, Arthur, and Jeanette S. Cureton. "Collegiate Life:An Obituary." Change: The Magazine of Higher Learning 30, no. 3 (1998): 12–17. http://dx.doi.org/10.1080/00091389809602614.

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17

Glennie, Katrina. "Lifers Conference." Probation Journal 46, no. 3 (1999): 200–201. http://dx.doi.org/10.1177/026455059904600313.

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18

Halpern, Abraham L. "APA Lifers." Psychiatric News 42, no. 11 (2007): 24. http://dx.doi.org/10.1176/pn.42.11.0024e.

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19

Cronin, James, and Sheila Malone. "Lifeway alibis: The biographical bases for unruly bricolage." Marketing Theory 19, no. 2 (2018): 129–47. http://dx.doi.org/10.1177/1470593118787587.

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The function of marketplace ideology to provide a framework that guides individuals’ conduct as consumers is well recognized, though less is known about how individuals address, resist or reconcile themselves to such ideology. Drawing upon ‘lifeway alibis’, assembled from a life course reading of de Certeauean tactics, this article deepens our understanding of how the ideology of nutritionism is renegotiated in the context of dietary health to better accommodate individuals’ life events, circumstances and timing in lives. Based on the interpretations of interview data, we argue that biographical matrices must be observed as principal facilitators for critical reflexivity beyond antagonistic and politico-collective motivations. Here, we consider critically reflexive behaviour – or unruly bricolage – to be organized around dynamic life experiences and circumstances rather than statically against marketplace ideology itself. This outlook prompts us to recognize biography as a catalyst for circumventing certain ideological mandates while the overall ideology remains perpetuated throughout circumvention.

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20

Shin HyeEun. "Picturebook and lifeArt education." Korean Journal of Culture and Arts Education Studies 6, no. 3 (2011): 39–69. http://dx.doi.org/10.15815/kjcaes.2011.6.3.39.

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21

Delgado, Jibreel. "Religions, Lifeways, Same Difference." American Journal of Islamic Social Sciences 33, no. 1 (2016): 1–24. http://dx.doi.org/10.35632/ajiss.v33i1.230.

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A number of far-right politicians and conservatives in the United States continue to argue that the First Amendment’s freedom of beliefdoes not apply to Islam because it is not a religion in the western sense of the term, but a way of life that includes politics. By providingdefinitions from both western sociologists of religion and conservative political lobbyists and think tanks, I show that mostexperts on religion in the United States define religion as a way of life that governs behavior in the public sphere. I also argue that thesedefinitions match similar definitions, offered by Muslim scholars in the Middle East and South Asia for the last fifty years, of the Arabicword dīn, typically translated as “religion.” By tracing the origins of the idea that dīn signifies something other than religion because of its relation to regulating public behavior, I show that earlier mid-twentieth century Muslim critiques of equating dīn and religion had little to do with any intrinsic nature if Islam itself and far more to do with western scholarship of that period’s understanding of secularity, conceptualization of the state, and prediction of the inevitable demise of religious belief and practice.

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22

Dali, Keren. "The lifeways we avoid." Journal of Documentation 74, no. 6 (2018): 1258–73. http://dx.doi.org/10.1108/jd-04-2018-0057.

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Purpose In the context of increasing interdisciplinarity in academia and professional practice, the purpose of this paper is to focus on the contribution of information science (IS) to education and practice in social work (SW), specifically in the area of disabilities at the workplace. As a case in point, a work environment of academia and faculty members with disabilities and their managers are chosen. The paper also stands to improve interdisciplinary understanding between IS and SW. Design/methodology/approach Combining SW and IS perspectives and building off selective exposure, cognitive dissonance and uncertainty management theories, the paper looks at one of the root-causes of continuous workplace discrimination against and bullying of people with disabilities – information avoidance (IA). Findings The paper conceptualises discrimination and bullying as an inherently information problem, for which an SW solution could be proposed. Two types of information are noted to be avoided: information about disabilities and information about the effect of discrimination and bullying on employees with disabilities. The paper distinguishes between defensive and deliberate IA, each of which poses different challenges for social workers who are likely to intervene in the cases of bullying and discrimination in their capacity as workplace counsellors and advisors. Originality/value It is the first known paper that explores the intellectual and practice-based synergy between SW and IS in application to change-related interventions and preventative plans that counteract discrimination against people with disabilities at the workplace. It proposes creative solutions for intervention, including bibliotherapy. It also opens up a broader conversation on how critical the knowledge of IS is for social workers.

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23

Smelz, J. K. "LifeART Super Anatomy Collection." JAMA: The Journal of the American Medical Association 270, no. 21 (1993): 2626. http://dx.doi.org/10.1001/jama.1993.03510210112044.

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24

Delgado, Jibreel. "Religions, Lifeways, Same Difference." American Journal of Islam and Society 33, no. 1 (2016): 1–24. http://dx.doi.org/10.35632/ajis.v33i1.230.

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A number of far-right politicians and conservatives in the United States continue to argue that the First Amendment’s freedom of beliefdoes not apply to Islam because it is not a religion in the western sense of the term, but a way of life that includes politics. By providingdefinitions from both western sociologists of religion and conservative political lobbyists and think tanks, I show that mostexperts on religion in the United States define religion as a way of life that governs behavior in the public sphere. I also argue that thesedefinitions match similar definitions, offered by Muslim scholars in the Middle East and South Asia for the last fifty years, of the Arabicword dīn, typically translated as “religion.” By tracing the origins of the idea that dīn signifies something other than religion because of its relation to regulating public behavior, I show that earlier mid-twentieth century Muslim critiques of equating dīn and religion had little to do with any intrinsic nature if Islam itself and far more to do with western scholarship of that period’s understanding of secularity, conceptualization of the state, and prediction of the inevitable demise of religious belief and practice.

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25

Thani, Zahra, and Derek Anderson. "Third-Order Epistemic Exclusion in Professional Philosophy." Symposion 7, no. 2 (2020): 117–38. http://dx.doi.org/10.5840/symposion20207211.

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Third-order exclusion is a form of epistemic oppression in which the epistemic lifeway of a dominant group disrupts the epistemic agency of members of marginalized groups. In this paper we apply situated perspectives in order to argue that philosophy as a discipline imposes third-order exclusions on members of marginalized groups who are interested in participating in philosophy. We examine a number of specific aspects of the epistemic lifeway embodied by academic philosophy and show how this produces inaccessibility to the discipline. In addition to critiquing the discipline and its methods we also use this discussion to elaborate on third-order exclusion itself. We conclude by proposing an intersectional pedagogy as a step toward creating a more accessible discipline.

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26

Wallis, Lynn. "Lifers giving life." Nursing Standard 8, no. 47 (1994): 22. http://dx.doi.org/10.7748/ns.8.47.22.s44.

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Ruiz, Pedro. "Lifers Keep Contributing." Psychiatric News 42, no. 7 (2007): 3. http://dx.doi.org/10.1176/pn.42.7.0003.

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28

Halpern, Abraham L. "Lifers Take Stand." Psychiatric News 37, no. 16 (2002): 26. http://dx.doi.org/10.1176/pn.37.16.0026.

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29

Avalos, Natalie. "Indigenous stewardship as a lifeway1." Journal of Environmental Media 1, no. 2 (2020): 133–38. http://dx.doi.org/10.1386/jem_00011_1.

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As the decade closes, Indigenous peoples have re-emerged as a critical voice advocating not just for environmental justice but for an entirely different way of living and being with the world. As the descendants of the original inhabitants of lands now dominated by others, they are often entangled in ongoing struggles to protect their lands and sovereignty. Settler colonialism is now famously understood as a structure, not an event, meaning that colonial projects must be continually re-inscribed through discursive and juridical means in order to naturalize Indigenous dispossession. As a religious studies scholar, I am interested in the ways Native peoples in the United States operationalize religious action as an expression of refusal ‐ a refusal to acquiesce their religious lifeways and rights to their lands.

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30

Hegy, Pierre. "Meanings of Life.Roy F. Baumeister." American Journal of Sociology 98, no. 1 (1992): 186–87. http://dx.doi.org/10.1086/229982.

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&NA;. "Liferate Systems' Clinical Information System." Journal of Cardiopulmonary Rehabilitation 17, no. 3 (1997): 203. http://dx.doi.org/10.1097/00008483-199705000-00022.

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32

Shah, Nayan. "Lifeways of Intimacy under Duress." Amerasia Journal 46, no. 2 (2020): 180–81. http://dx.doi.org/10.1080/00447471.2020.1865781.

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Bennett, Jane. "Student life'A taster course." Nursing Standard 25, no. 25 (2011): 69. http://dx.doi.org/10.7748/ns.25.25.69.s50.

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Robbers, Monica L. P. "Lifers on the Outside." International Journal of Offender Therapy and Comparative Criminology 53, no. 1 (2009): 5–28. http://dx.doi.org/10.1177/0306624x07312953.

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Hillas, Deryck. "Hostel Benefits for Lifers." Probation Journal 44, no. 1 (1997): 64. http://dx.doi.org/10.1177/026455059704400118.

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Mowbray, Alastair. "Mandatory lifers and parole." Journal of Forensic Psychiatry 4, no. 2 (1993): 335–39. http://dx.doi.org/10.1080/09585189308407982.

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Anonymous Prisoner 4. "Can Lifers Make Amends?" Journal of Prisoners on Prisons 28, no. 2 (2020): 117–18. http://dx.doi.org/10.18192/jpp.v28i2.4795.

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김대성. "The Emancipation of Writing―About 1980's Labor's Lifeday Writing." DAEDONG MUNHWA YEON'GU ll, no. 86 (2014): 45–72. http://dx.doi.org/10.18219/ddmh..86.201406.45.

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PAFFENBARGER, RALPH S., JAMES B. KAMPERT, I.-MIN LEE, ROBERT T. HYDE, RITA W. LEUNG, and ALVIN L. WING. "Changes in physical activity and other lifeway patterns influencing longevity." Medicine & Science in Sports & Exercise 26, no. 7 (1994): 857???865. http://dx.doi.org/10.1249/00005768-199407000-00008.

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Tubbs, Ryan M., and Jodie A. O’Gorman. "Assessing Oneota Diet And Health: A Community And Lifeway Perspective." Midcontinental Journal of Archaeology 30, no. 1 (2005): 119–63. http://dx.doi.org/10.1179/mca.2005.004.

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Hunner, Jon. "Preserving Hispanic Lifeways in New Mexico." Public Historian 23, no. 4 (2001): 29–40. http://dx.doi.org/10.1525/tph.2001.23.4.29.

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Gimadieva, T. Z. "Simulation of liferaft string water drop." Russian Aeronautics (Iz VUZ) 52, no. 1 (2009): 37–40. http://dx.doi.org/10.3103/s1068799809010061.

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Eren, Metin I. "PALEOINDIAN LIFEWAYS OF THE CODY COMPLEX." Lithic Technology 39, no. 3 (2014): 198–99. http://dx.doi.org/10.1179/0197726114z.00000000047.

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Hu, Zhengquan, Weiwei Xu, Cai Chen, Yufeng Wen, and Lili Liu. "First-Principles Calculations of the Structure Stability and Mechanical Properties of LiFeAs and NaFeAs under Pressure." Advances in Materials Science and Engineering 2018 (2018): 1–9. http://dx.doi.org/10.1155/2018/3219685.

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The lattice parameters and elastic constants of the tetragonal LiFeAs and NaFeAs under different pressures have been investigated by using the first-principles calculations. It is found that their lattice parameters at 0 GPa are in agreement with the available experimental data. By the elastic stability criteria under isotropic pressure, it is found that LiFeAs and NaFeAs with the tetragonal structure are not mechanically stable above 16 GPa and 18 GPa, respectively. Besides, Pugh’s modulus ratio, Poisson’s ratio, Vickers hardness, and elastic anisotropy factors of LiFeAs in the pressure range of 0–16 GPa and NaFeAs in the pressure range of 0–18 GPa are systematically investigated. It is shown that their ductilities increase with increasing pressure, and the ductility of NaFeAs is superior to that of LiFeAs under different pressures.

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Birchall, Kristian, Andy Merritt, Afrah Sattikar, Catherine Kettleborough, and Barbara Saxty. "Design of the LifeArc Index Set and Retrospective Review of Its Performance: A Collection for Sharing." SLAS DISCOVERY: Advancing the Science of Drug Discovery 24, no. 3 (2018): 332–45. http://dx.doi.org/10.1177/2472555218803696.

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Building, curating, and maintaining a compound collection is an expensive operation, beyond the scope of most academic organizations. Here we describe the selection criteria used to compile the LifeArc diversity set from commercial suppliers and the process we undertook to generate our representative LifeArc index set. The aim was to avoid a “junk in, junk out” screen collection to increase chemical tractability going forward, while maximizing diversity. Using historical LifeArc screening data, we demonstrate that the index set was predictive of ligandability and that progressable hits could be identified by mining associated clusters within our larger diversity set. Indeed, a higher percentage of index-derived hit clusters were found to have been progressed into hit-to-lead programs, reflecting better drug-likeness. In practice, the library has been shared widely with academic groups and used routinely within LifeArc to assess the ligandability of novel targets. Its small size is well suited to meet the needs of medium-throughput screening in labs with either limited automation, limited precious or expensive reagents, or complex cellular assays. The strategy of screening a small set in combination with rapid hit analog follow-up has demonstrated the utility of finding active clusters for potential development against challenging targets.

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Sasso, Robert F., and Dan Joyce. "Ethnohistory and Archaeology: The Removal Era Potawatomi Lifeway in Southeastern Wisconsin." Midcontinental Journal of Archaeology 31, no. 1 (2006): 165–201. http://dx.doi.org/10.1179/mca.2006.008.

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47

Spisak, April. "Lifers by M. A. Griffin." Bulletin of the Center for Children's Books 70, no. 4 (2016): 173. http://dx.doi.org/10.1353/bcc.2016.0966.

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48

Genders, Elaim, and Elaine Player. "Women Lifers : Assessing the Experience." Prison Journal 70, no. 1 (1990): 46–57. http://dx.doi.org/10.1177/003288559007000106.

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Blomberg, Thomas G. "Lifers: Seeking Redemption in Prison." Contemporary Sociology: A Journal of Reviews 39, no. 3 (2010): 312–14. http://dx.doi.org/10.1177/0094306110367909cc.

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Barter, Susan. "Post-Release Lifers and Hostels." Probation Journal 44, no. 2 (1997): 119–20. http://dx.doi.org/10.1177/026455059704400220.

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