Journal articles on the topic 'Pastoral Care Workers'

Background: Pastoral care (also chaplaincy, spiritual care) assists people to find meaning, personal resources, and connection with self, others, and/or a higher power. Although essential in palliative care, there remains limited examination of what pastoral workers do. This study examined how pastoral workers use and consider the usefulness of art-based modalities. Methods: Qualitative research was used to examine the practice wisdom (tacit practice knowledge) of pastoral workers experienced in using visual arts and music in palliative care. Two focus groups were conducted. Thematic analysis was informed by grounded theory. Results: Six pastoral workers shared information. Three themes emerged. First, pastoral workers use arts as “another tool” to extend scope of practice by assisting patients and families to symbolically and more deeply contemplate what they find “sacred.” Second, pastoral workers’ art affinities inform their aims, assessments, and interactions. Third, pastoral workers perceive that art-based modalities can validate, enlighten, and transform patients and families through enabling them to “multisensorially” (through many senses) feel recognized, accepted, empowered, and/or close to God. Key elements involved in the work’s transformative effects include enabling beauty, ritual, and the sense of “home” being heard, and legacy creation. Discussion and Conclusion: Pastoral workers interpret that offering art-based modalities in palliative care can help patients and families to symbolically deal with painful memories and experiences, creatively engage with that deemed significant, and/or encounter a sense of transcendence. Training in generalist art-based care needs to be offered in pastoral education.

Home-school relations, home learning and parental engagement are prominent educational policy issues, constituting one aspect of a wider parenting support agenda that has suffused the landscape of social policy over the last two decades. This article examines a parenting support initiative distinctive for its use of link workers in mobilising ‘hard to reach’ parents to engage more effectively with their children’s education. Drawing on qualitative data gathered during the evaluation of the initiative, the article frames link worker–parent interactions as a form of everyday government and pastoral power. Link workers constitute a new educational pastorate; through friendship, care and control they exercise pastoral power over parents. Building on recent research into the role of ‘pastors’ in producing neoliberal subjectivities within the National Health Service, the article foregrounds their efforts to foster responsible, self-disciplined agency in parents. Link workers, it is argued, contribute to a responsibilisation and pedagogicalisation of the family, which has produced new figures of mothering/parenting, reconfigured the meaning of the home and extended the scope of state intervention into family life.

The contribution analyses the role of pastoral workers within Italian parishes in relation to the use of community technologies. Specifically, the following will be presented: on the one hand, the profiles of the workers involved in pastoral care before the pandemic, through the data of an online survey that involved 3,350 operators; on the other, the contributions made by the operators during the pandemic for the continuation of pastoral activities, through the analysis of two cases of good digital practices. Finally, the analysis of the strategies adopted by pastoral workers in the use of digital technologies, both before and during the pandemic event, makes it possible to detect the important relationship between relational skills and digital skills in the promotion of pastoral activities.

Pastoral care activities had to actualize the love of God in the life of the faith community. The problem, in this case, is the large number of pastoral care that has not implemented in the hospital, in this case, is being carried out as motivated, provide comfort, feel supportive, relax, calm and peaceful because it can reduce anxiety and anxiety in dealing with the internal pain healing process. This study aims to determine the implementation of pastoral care by nurses in the trigger room of Elisabeth Medan Hospital in 2019. The type of research used is descriptive research with a cross-sectional approach. The population in this study was 30 nurses in the ICU room at Elisabeth Medan Hospital. The sampling technique uses total sampling. The results of this study in the implementation of pastoral care by nurses in the trigger room were both 80% (24 nurses), enough 16% (5 nurses), and less carried out were 4% (1 nurse). The implementation of pastoral care by nurses in the trigger room of Elisabeth Medan Hospital was well implemented, with activities carried out by nurses such as religious assistance, spiritual assistance, pastoral counseling, sick people's visits, and mentoring. From the implementation of pastoral care, the role of health workers or nurses was important in implementing pastoral care for healing, sustaining, guiding, and reconciling.

Abstract This article looks at the significant phenomenon of urbanization in China, and its impact on Chinese Christians, focusing on Catholics. The author highlights pastoral challenges that urbanization brings to Christians in China. From the reality of urbanization the author reflects on models of caring for migrants from a biblical viewpoint. He then proposes creative ways of providing pastoral care to migrant workers drawn from these reflections. A sense of urgency is needed among church leaders as people face the ongoing process of the urbanization of the Chinese population; if not, indifference might well result in a two-generation vacuum in faith.

Reports on research in which 27 pastors and 81 parishioners in a Michigan city responded to a Semantic Differential instrument in an attempt to measure attitudes of black clergy toward mental health professionals. Statistical analyses suggest that black clergy tend to hold favorable attitudes toward mental health workers, a propensity running counter to some popular notions. Postulates a variety of possible reasons for the finding and urges additional research to guide cooperate efforts of black clergy and mental health professionals in their common desire to foster the social, spiritual, and psychological well-being of persons in the black community.

Given that the population in Europe and Croatia is increasingly getting older, and the pastoral work of people in the third age is a relatively new term, the article firstly analyzes the question why people of this age group are partially put (left) aside by pastoralists and pastoral workers in pastoral discourse in Croatia. The nature and characteristics of the third age in life presented in the first part show that the third age pastoral care includes the pastoral work with the most mature middle-aged people struggling with many life difficulties and stresses: separation from their children, the need for making personal and lifestyle adjustments, especially after retirement, after children moving out or after the loss of a life partner, as well as experiencing fast and progressive weakening of biological, psychological and mental health dimensions, a drop in life energy, strength, and general decline in vital and all other functions. Old age as a gift and possibility is depicted through several biblical characters as an evangelizing and pastoral possibility, opportunity and call to a God filled and more meaningful life. The second part presents the third age in the world and in the mentality of the society and the Church. By looking at the contemporary life context, we can state that words like old age, dying and death have become foreign in everyday discourse and that is just one of the many reasons why the third age people are often left to the side, and forsaken by their own families, society, friends and relatives, and partially forgotten also by the Church. In the world of the dictatorship of relativism, materialism, secularization, anarchism, atheism, subjectivism, individualism, and the selfie-culture, it is extremely difficult and demanding to accomplish the pastoral of the third age people. The Church, especially in Croatia, doesn't have a sufficiently designed, thought out, planned out and programmed systematic pastoral care which would include third age people. The new concept of pastoral discourse regarding the pastoral of the third age should develop in two basic directions: the first direction should consider to what extent can the third age be a subject of pastoral activity, and the second direction, based on pastoral sociology and demographic trends, should strive to recognize the third age as an object of pastoral activity. Besides the object, the third age can also be the subject of pastoral activity at different levels, areas and dimensions, especially at the parish level, the deanery level in some ways, at the regional level and (arch)diocesan level, in areas of apostolate, parish pastoral councils, charitable activities, liturgy, families, religious associations and movements, and work with Christians that have distanced themselves.

What is palliative medicine?In 1987, the Royal College of Physicians recognized palliative medicine as a specialty, defining it as ‘the study and management of patients with far-advanced disease for whom the prognosis is limited and the focus of care is quality of life’. In 1990, the World Health Organization added its definition, ‘the active and total care of a person whose condition is not responsive to curative therapy’. The aim of palliative medicine is to control pain and other physical symptoms, together with integration of psychological, social, spiritual care and support. The ultimate goal is to help patients to achieve their best quality of life. Palliative medicine places emphasis on a holistic approach, offering care and support not just for patients but also for their families. Palliative medicine hence requires an interdisciplinary team approach. With the co-ordinated efforts of all disciplines (such as doctors, nurses, therapists, social workers, clinical psychologists, dieticians, pastoral care workers and volunteers), patients can be supported in living their remaining lives as actively as possible, and families can be assisted in coping with illness, death and bereavement. Palliative care neither intends to postpone death nor does so, but affirms life and regards dying as a normal process. When a patient faces an incurable illness, it is incumbent on the palliative care team to provide the best treatment and care, adding life to days when days cannot be added to life.

Introduction. Religious needs of patients are consistently being neglected in the clinical medicine. Pastoral care is a religious support which a religious patient receives from priests, chaplains, imams, rabbis or other religious authorities. Religious support, in terms of clinical medicine, is a spiritual support which religious patients obtain from religious and trained medical workers. The aim of this report was to present the effects of pastoral care and religious support in hospital treatment of a 73-year-old patient with the severe form of osteoarthritis. Case report. The 73- year-old, highly religious patient with severe form of osteoarthritis was admitted at the Clinic for Physical Medicine and Rehabilitation, Military Medical Academy in Belgrade, due to heterogeneous problems in the activities of daily living. The patient walked with difficulty using a stick, suffered pain, and was anxious and depressive. In order to objectively demonstrate effects of both pastoral care and religious support in this patient we performed multiple treatment with reversal design, in which the basic treatment consisting of hospital care, pharmacotherapy and physical therapy (the treatment A) was alternatively changed with the treatment that included combination of the basic treatment and religious support provided by religious physiatrist and physiotherapist (the treatment B) or combination of the basic treatment and pastoral care provided by military priest (the treatment C). The treatment A was applied three times and lasted two weeks, every time. Treatments B and C were applied once and lasted three weeks, each. The order of the treatments was: A?B?A?C?A. During the whole treatment period the patient?s condition was assessed by several measuring scale: the level of depression by The Hamilton Rang Scale for Depression and The Zung Self Rating Depression Scale; the level of anxiety by The Zung Self Rating Anxiety Scale; the functional capability of patient by The Barthel Index and The Functional Independent Measure. Measuring was carried out on a daily basis. In statistical analysis two nonparametric statistic were used: the percentage of non-overlapping data (PND) and the percentage of data points exceeding the median (PEM). PND and PEM values below 0.7 reflect questionable effectiveness of the treatment. The values between 0.7 and 0.9 reflect moderate effects. The values above 0.9 are considered as a highly effective treatment. The anxiety of the patient was moderately to significantly reduced after introducing religious support (treatment B: mean and mean deviation = 50.1 ? 10.89; variability = 4.598653; mean shift = 0.219626; PND = 0.6; PEM = 0.9) and pastoral care (treatment C: mean and mean deviation = 53.5 ? 5.90; variability = 9.062591; mean shift = 0.207407; PND = 0.9; PEM = 0.9). The patient?s depression was reduced after introducing pastoral care (treatment C: mean and mean deviation = 51.3 ? 4.66; variability = 10.99005; mean shift = 0.08881; PND = 0; PEM = 0.9). On the contrary, the patient?s functional capability was not significantly improved. Conclusion. In the highly religious patient with severe osteoarthritis pastoral care and religious support, applied along with the standard medical treatment of this condition, produced some beneficial effects on anxiety and depressive mood, but with no significant effect on patient?s functional capability.

This article considers contemporary spiritual care in the Netherlands as the result of a development that started off with ecclesial initiatives. Through ecumenical cooperation, establishing a common professional organization, and initiating specialized training trajectories, priests, pastoral workers, ministers, rabbis, and humanistic counsellors have contributed to the development of a separate profession: spiritual care. Often these ‘new style’ chaplains work outside their own denomination. What started as an ecclesial service to patients, soldiers, and inmates has evolved into a new, precarious profession, sometimes only loosely connected with organized religion. Rather than an instance, however, of secularization or of a spiritual revolution, this persistence of the care of souls is regarded as a successful dissemination of the ecclesial tradition in the secular domain against the background of liquid modernity.

This article offers an alternative to the traditional, technocentric and control oriented focus of surveillance studies. Drawing on field work in drug treatment courts (DTCs), I theorize the notion of ‘therapeutic surveillance’ as a seemingly benevolent form of monitoring which also troubles the ‘care/control’ dichotomy familiar to surveillance studies and social theory more generally. I look specifically at the roles of judges, treatment workers and DTC participants in constituting a surveillant assemblage which relies on personal relationships, intimate knowledge and pastoral care. I suggest that surveillance studies can move beyond the panopticon by recognizing the varied ways in which surveillance takes place. These strategies can include benevolent acts and intentions alongside (and sometimes coterminous with) coercive manoeuvres.

A children’s hospice is regarded not only as a specific place but as a multi-faceted program of care for terminally ill children and their families. Hospices take care of people in need, taking into consideration their physical, emotional, social, and also spiritual needs. Hospice workers deal with treating the painful symptoms of the disease, bringing relief and respite to families as well as support during both the time of dying and the period of mourning. The main aim of these institutions is to improve the quality of the last days of patients’ lives by providing not only professional and attentive medical care but also psychological, pastoral, spiritual, and social support. The article presents the premises of hospice work and compares the situation in this respect in Poland and Ukraine.

Introduction. Substantial numbers of women are not using contraceptives in their postpartum period and die due to avoidable causes related to birth complications. Contraceptives use within 12 months of childbirth has given less attention in Ethiopia. Thus, this study is aimed to assess contraceptive use and its associated factors among women who gave birth within 12 months in Dubti town, pastoral community of Afar region, Ethiopia. Methods. A community-based cross-sectional study was conducted among 342 women in the Dubti town. A systematic random sampling technique was employed to identify and enroll women. Data were collected using a pretested, structured, and interviewer-administered questionnaire. Descriptive statistics were done, and logistic regression analysis was employed to identify the factors associated with contraceptive use. The statistical association was measured by odds ratio with a 95% confidence interval. p value < 0.05 was considered as statistically significant. Results. In this study, 103 (30.1%) [95% CI: 25.4%, 35.1%] women have used contraceptives. Women who had secondary educational level ( AOR = 3.53 , 95% CI (1.68, 7.36), had antenatal care follow-up ( AOR = 1.93 , 95% CI (1.01, 3.69), and visited by health worker after delivery ( AOR = 2.54 , 95% CI (1.37, 4.68) were associated with increased odds of contraceptives use. Conclusions. This study revealed that the prevalence of contraceptive use was low compared to the national recommended figure. Secondary educational level, having antenatal care follow-up, and being visited by health workers after delivery were predictors of contraceptive use. Thus, increase the educational status of women, antenatal care follow-up service, and visiting after delivery by health workers are important interventions to promote the use of contraceptives in the postpartum period.

In October 2016, Rev. David Neuhaus, S.J. delivered at the Boston College Center for Christian-Jewish Learning’s Fifth Annual John Paul ii Lecture in Christian-Jewish Relations. He is the patriarchal vicar for Hebrew-speaking Catholics in Israel. He is also the coordinator of the pastoral care for migrant workers and asylum seekers. At the occasion, Robert A. Maryks, the editor of this journal, interviewed David about his Jesuit and scholarly career. This is the second of a series of 60-Minute Conversations with Jesuit History. What follows is an edited transcription of the interview that was videotaped at Boston College in October 2016 (https://www.youtube.com/watch?v=vFcIq38m9MI).

Among the general population, frontline workers have been identified to be at heightened risk for negative mental health consequences related to the COVID-19 Pandemic. Catholic priests, who minister to approximately 30% of Canadians, in their role as frontline workers, have been profoundly limited in the provision of pastoral care due to public health restrictions. However, little is known about the impact pandemic distress has on this largely understudied population. Four hundred and eleven Catholic priests across Canada participated in an online survey during May and June 2021. Multiple regression analysis examined how depression, anxiety, traumatic impact of events, loneliness, and religious coping style affect the psychological well-being, satisfaction as a priest, and priestly identity of participants. Results demonstrated that pandemic distress significantly impacts the psychological well-being of priest participants. Depression and loneliness surfaced as significant considerations associated with lowered psychological well-being. While neither anxiety nor traumatic distress reached a significance threshold, the religious coping style of participants emerged as an important factor in the psychological well-being of priests. Results of the study contribute to the understanding of how the pandemic has impacted a less visible group of frontline workers.

ObjectivesTo explore how personal and institutional factors promote or limit caregivers promoting sexual health and relationships (SHR) among looked-after children (LAC). In so doing, develop existing research dominated by atheoretical accounts of the facilitators and barriers of SHR promotion in care settings.DesignQualitative semistructured interview study.SettingUK social services, residential children’s homes and foster care.Participants22 caregivers of LAC, including 9 foster carers, 8 residential carers and 5 social workers; half of whom had received SHR training.MethodsIn-depth interviews explored barriers/facilitators to SHR discussions, and how these shaped caregivers’ experiences of discussing SHR with LAC. Data were systematically analysed using predetermined research questions and themes identified from reading transcripts. Role theory was used to explore caregivers’ understanding of their role.ResultsSHR policies clarified role expectations and increased acceptability of discussing SHR. Training increased knowledge and confidence, and supported caregivers to reflect on how personally held values impacted practice. Identified training gaps were how to: (1) Discuss SHR with LAC demonstrating problematic sexual behaviours. (2) Record the SHR discussions that had occurred in LAC’s health plans. Contrary to previous findings, caregivers regularly discussed SHR with LAC. Competing demands on time resulted in prioritisation of discussions for sexually active LAC and those ‘at risk’ of sexual exploitation/harm. Interagency working addressed gaps in SHR provision. SHR discussions placed emotional burdens on caregivers. Caregivers worried about allegations being made against them by LAC. Managerial/pastoral support and ‘safe care’ procedures minimised these harms.ConclusionsWhile acknowledging the existing level of SHR promotion for LAC there is scope to more firmly embed this into the role of caregivers. Care needs to be taken to avoid role ambiguity and tension when doing so. Providing SHR policies and training, promoting interagency working and providing pastoral support are important steps towards achieving this.

Background and purpose:Although the relief of psycho-existential or spiritual suffering is one of the most important roles of palliative care clinicians, lack of an accepted conceptual framework leads to considerable confusion in research in this field. The primary aim of this article is to illustrate the process of developing a conceptual framework by the Japanese Task Force as the initial step of a nationwide project.Methods:We used consensus-building methods with 26 panel members and 100 multidisciplinary peer reviewers. The panel consisted of six palliative care physicians, six psychiatrists, five nursing experts, four social workers or psychologists, two philosophers, a pastoral care worker, a sociologist, and an occupational therapist. Through 2 days of face-to-face discussion and follow-up discussion by e-mail, we reached a consensus.Results:The group agreed to adopt a conceptual framework as the starting point of this study, by combining the empirical model from multicenter observations, a theoretical hypothesis, and good death studies in Japan. We defined “psycho-existential suffering” as “pain caused by extinction of the being and the meaning of the self.” We assumed that psycho-existential suffering is caused by the loss of essential components that compose the being and the meaning of human beings: loss of relationships (with others), loss of autonomy (independence, control over future, continuity of self), and loss of temporality (the future). Sense of meaning and peace of mind can be interpreted as an outcome of the psycho-existential state and thus the general end points of our interventions. This model extracted seven categories to be intensively studied in the future: relationship, control, continuity of self, burden to others, generativity, death anxiety, and hope.Conclusions:A Japanese nationwide multidisciplinary group agreed on a conceptual framework to facilitate research in psycho-existential suffering in terminally ill cancer patients. This model will be revised according to continuing qualitative studies, surveys, and intervention trials.

Purpose This study examined race by sex differences in depression symptoms and psychosocial service use (pastors, social workers, mental health workers, support groups) among patients with lung cancer. Patients and Methods The multiregional Cancer Care Outcomes Research and Surveillance study surveyed black and white adults with stages I to III lung cancer (n = 1,043) about depression symptoms, interest in help for mood, and psychosocial service use. Multivariable logistic regression was used to evaluate race/sex differences in depression symptoms (modified Center for Epidemiologic Studies Depression Scale ≥ 6) and psychosocial service use, independent of demographic, clinical, psychosocial, and behavioral covariates. Results A total of 18.2% screened positive for depression symptoms. This proportion was highest among black men (24.7%), followed by white women (20.6%), black women (15.8%), and white men (15.0%). In adjusted analyses, white women showed greater risk for depression symptoms relative to black women (P = .01) and white men (P = .002), with no other differences among groups. Black patients were less likely than white patients to receive desired help for mood from their doctors (P = .02), regardless of sex. Among all patients, black women were most likely to have contact with pastoral care and social work. Conclusion Race and sex interacted to predict risk of depression symptoms. Covariates accounted for elevated risk among black men. White women showed greater risk than black women and white men, independent of covariates. Black patients may experience greater barriers to receiving help for mood from their doctors. Race by sex differences in contact with psychosocial services highlight potential differences in the extent to which services are available, acceptable, and/or sought by patients.

<p><strong>Background. </strong>Referral between psychiatrists and spiritual workers (e.g. Christian pastoral care workers, traditional healers, imams, rabbis and others) in the heterogeneous South African (SA) society is complicated and requires investigation to establish appropriate norms. </p><p><strong>Objective. </strong>To capture the views of some local psychiatrists on referral and collaboration between SA psychiatrists and religious or spiritual advisers. </p><p><strong>Methods. </strong>This explorative qualitative study involved indepth, semistructured interviews with 13 local academic psychiatrists selected through purposive sampling. Each participant had a single interview with the aim of exploring themes related to the referral and collabora­tion process between psychiatrists and spiritual advisers. Theme content analysis of interview transcripts was done. Results for one of the six identified themes are reported; other results are reported elsewhere. </p><p><strong>Results. </strong>Within the theme ‘referral and collaboration between psychiatrists and spiritual professionals’, three subthemes were identified: facilitating appropriate referral and intervention for individual users; information sharing and mutual awareness between disciplines; and addressing stigmatisation of users with psychiatric conditions.</p><p><strong>Conclusion. </strong>Dialogue between psychiatrists and religious or spiritual advisers should be developed on an individual practitioner and facility basis, as well as on an organised basis between representative societies. The process of formalising a relationship between local psychiatrists and different spiritual workers may, however, still have some way to go.</p>

Research on migration and religion reports the significance of religion to migrants, particularly those who self-identify as religious. In particular, migrant churches have served as a sanctuary, a venue for social networking, and a community supportive of migrants’ wellbeing, to name a few things. However, migrant churches are also criticized for the possibility of becoming instruments of control over migrants. Heeding Boccagni and Hondagneu-Sotelo’s invitation to use the “homemaking optic” to inquire into the experience of integration of migrants, this paper analyzes how migrant churches foster migrants’ becoming at home in the receiving societies using Philippine migrant communities as a case study. Data is gathered through semi-structured interviews with ministers and pastoral workers in migrant churches. The qualities that characterize their homemaking through belonging to and serving in a migrant church are “identifying with each other”, “creating a shared space”, “advocating for migrants’ rights and welfare”, “sharing resources”, and “adjusting to the receiving society”. The homemaking optic shifts attention towards the subjective realities of migrants against the background of various inequalities that present homemaking as a struggle for many. Migrant churches, through their values, beliefs, and practices, foster an atmosphere that welcomes, supports, encourages, and accompanies migrants towards becoming at home in the receiving country. Using practical theologian LaMothe’s three “dialectical pairs of personal knowing” proposed to underpin just care relationships, I present how migrant churches become communities of care when members, as care receivers, are recognized as they are and whose real “needs and desires” are acknowledged. In this study, the essential role of migrant churches in migrants’ homemaking is examined, emphasizing the notion that churches function as communities of care as they acknowledge the identities, subjectivities, and agency of their members.

Objective: To describe a community-based single-session group intervention designed to address psychosocial needs of Samoan young people following a tsunami. Method: This programme resulted from collaboration between Samoan therapists, Samoan Catholic pastoral care workers and non-Samoan mental health clinicians. Informed by Samoan concepts of self and wellbeing, it incorporated cultural and spiritual practices familiar to Samoan young people and their families as well as body-centred therapeutic techniques, the ‘Tree of life’ exercise and provision of a cooked meal. Results: Following household visits to affected families in villages throughout southern and eastern Upolu and the island of Manono, the programme was devised and carried out in 11 villages with 1295 children participating. There was a high degree of acceptance of the programme by Pulenu’u (village governance leaders), young people, their families and community members. Conclusions: Interventions to address the psychological needs of Indigenous Pacific children and adolescents following a major disaster need to be embedded in the values of their communities. This paper describes an innovative programme based on Samoan values that was consistent with evidence-informed principles used to guide post-disaster responses.

Introduction The COVID-19 pandemic resulted in severe detrimental effects on the mental well-being of health care workers (HCW). Consequently, there has been a need to identify health-promoting resources in order to mitigate the psychological impact of the pandemic on HCW. Objective Our objective was to investigate the association of sense of coherence (SOC), social support and religiosity with self-reported mental symptoms and increase of subjective burden during the COVID-19 pandemic in HCW. Methods Our sample comprised 4324 HCW of four professions (physicians, nurses, medical technical assistants (MTA) and pastoral workers) who completed an online survey from 20 April to 5 July 2020. Health-promoting resources were assessed using the Sense of Coherence Scale Short Form (SOC-3), the ENRICHD Social Support Inventory (ESSI) and one item on religiosity derived from the Scale of Transpersonal Trust (TPV). Anxiety and depression symptoms were measured with the PHQ-2 and GAD-2. The increase of subjective burden due to the pandemic was assessed as the retrospective difference between burden during the pandemic and before the pandemic. Results In multiple regressions, higher SOC was strongly associated with fewer anxiety and depression symptoms. Higher social support was also related to less severe mental symptoms, but with a smaller effect size, while religiosity showed minimal to no correlation with anxiety or depression. In professional group analysis, SOC was negatively associated with mental symptoms in all groups, while social support only correlated significantly with mental health outcomes in physicians and MTA. In the total sample and among subgroups, an increase of subjective burden was meaningfully associated only with a weaker SOC. Conclusion Perceived social support and especially higher SOC appeared to be beneficial for mental health of HCW during the COVID-19 pandemic. However, the different importance of the resources in the respective occupations requires further research to identify possible reasons.

While a good deal of research and theory has focused on the study of the chronically ill or disabled, the concept of health within illness has only relatively recently been critically developed. The phenomenon speaks to the possibility that illness has the potential to be a catalyst for growth. Health within illness, according to Moch (1997), “is an opportunity which increases meaningfulness of life through connectedness or relatedness with the environment and/or awareness of self during a state of compromised well-being” (p. 305). There are six themes that have been developed as an outcome of a seminal study (Lindsey, 1996) in this area. The six themes are as follows: honoring the self; seeking and connecting with others; creating opportunities; celebrating life; transcending the self; and acquiring a state of grace. This case study applies the six themes in examining the experience and reflections of a young man who, due to an accident in a college residence hall, was left with quadriplegia. Also addressed are some of the ways that an understanding of health within illness can impact the work of health professionals, pastoral care workers, families and friends, and even the people living with chronic illness and disability themselves.

Strajk robotników w Stoczni Gdańskiej im. Lenina w sierpniu 1980 roku oprócz znacznego poparcia społecznego spotkał się z uznaniem, wsparciem oraz pomocą ze strony jedynej niezależnej od władz komunistycznych organizacji w PRL, Kościoła katolickiego. Wśród jego przedstawicieli nie zabrakło duchownych „zza klasztornej furty” – zakonników, których na terytorium diecezji gdańskiej nie brakowało. Gdańscy dominikanie, franciszkanie konwentualni, jezuici, pallotyni, reformaci, oblaci i wielu innych w różnym zakresie oraz stopniu zaangażowania włączyli się w działania na rzecz NSZZ „Solidarność”. Działania te dotyczyły związku zawodowego oraz rodzącego się przy Solidarności ruchu społecznego. Związek i ruch otrzymały wsparcie zakonników nie tylko poprzez opiekę duszpasterską, ale również przez organizowane na ich rzecz zbiórki pieniężne, współudział oraz organizację niezależnego życia artystycznego, pisarskiego, wydawniczego czy pomoc represjonowanym członkom Solidarności i ich rodzinom. Abstract Apart from considerable public support, the workers’ strike at the Lenin Gdańsk Shipyard in August 1980 received recognition and help from the only organization independent of the communist authorities in the Polish People’s Republic: the Catholic Church. Among its representatives there were some monastery clergymen – monks, of whom there were quite a few in the Gdańsk diocese. Dominican friars of Gdańsk, Conventual Franciscans, Jesuits, Pallottines, Reformists, Oblates and many others joined the activities of NSZZ (Independent Self-Governing Trade Union) “Solidarity” and were involved in one way or another. Their activities concentrated on the trade union and the social movement that was emerging around “Solidarity”. The union and the movement received the support of the monks not only through pastoral care, but also through fundraising, organization, and participation in independent artistic, writing and publishing life, as well as through the help given to the repressed members of “Solidarity” and their families.

From the earliest modern academic literature of industrial organization, supervision education and training, managerial considerations involve leveraging to improve the work of the supervisor and supervisee, and accentuating the value added opportunities for work improvement (Dawson, 1926, pp. 293-295). Reflecting the incorporation of the ‘pastoral’ within the industrial, Kadushin’s model of supervision has short and long-range objectives. The short-range objective is “to improve the [knowledge] worker’s capacity to do [his or her] job more effectively”. The long-range objective is to instill the capacity to perform a “particular service” that the organization is mandated to offer (Kadushin & Harkness, 2002, p. 20). This article discusses the concepts of mindfulness and pastoral care in teaching practices. By defining both pastoral care and mindfulness and situating them in a context of relational teaching practice it is argues that self-esteem, confidence and student focused support may be enhanced by the application of concepts from auxiliary health fields.

AbstractBetween 1946 and 1949, the Pilbara Walk-Off of Aboriginal pastoral workers in the Northwest of Western Australia came to symbolize the demand for Aboriginal rights and independence and is now recognized as a key event in the Aboriginal land rights movement. While the Pilbara strike has received attention from many historians, the involvement of Aboriginal domestic workers in the action has not. But the strike provided an unprecedented opportunity for Aboriginal domestic workers to mobilize and organize. This article examines the historical role and impact of Aboriginal domestic workers in the Pilbara strike. Drawing upon Aboriginal oral histories and correspondence of employers at the time as well as official records, this study argues that the involvement of the domestic workers made Aboriginal domestic labor visible, and in doing so challenged the racial and gender foundations of hierarchy and power that underpinned the pastoral economy of colonization.

ResumoEste artigo aborda o nascimento do movimento de prostitutas no Brasil partindo de uma análise da Pastoral da Mulher Marginalizada, uma iniciativa da Igreja Católica que realizou um trabalho assistencialista e de conscientização política com mulheres prostitutas no Brasil a partir da década de 1970. Minha pesquisa examina as tensões entre as participantes e os agentes da Pastoral que deram origem a um movimento autônomo de profissionais do sexo em meados da década de 1980. Eu argumento que a Rede Brasileira de Prostitutas (RBP) foi influenciada não só pelo clima político da democratização, mas também pelo discurso de autoestima e do valor intrínseco do indivíduo pregado pela Pastoral. Finalmente, eu considero o Primeiro Encontro Nacional de Prostitutas, realizado em 1987, destacando como a RBP acabou rejeitando o tropo da prostituta-como-vítima e as crenças abolicionistas do ramo progressista da Igreja.Palavras-chave: Prostituição. Igreja Católica. Movimentos sociais. Abertura política. AbstractThis article examines the birth of the Brazilian sex-worker movement by foregrounding an analysis of the Pastoral da Mulher Marginalizada, a ministry of the Catholic Church that conducted outreach and political consciousness-raising among prostitutes in Brazil starting in the 1970s. My research explores the tensions between ministry participants and agents that eventually led to the founding of an autonomous movement of sex workers in the mid-1980s. I argue that the Rede Brasileira de Prostitutas (RBP) was influenced not only by the political climate of Brazil’s democratization process, but also by the discourse of self-esteem and the intrinsic value of the individual espoused by the Pastoral. Finally, I consider the Primeiro Encontro Nacional de Prostitutas, held in 1987, highlighting how the RBP came to the trope of the prostitute-as-victim and the abolitionist beliefs of the progressive branch of the Catholic Church.Keywords: Prostitution. Catholic Church. Social Movements. Political opening.

Describes and recommends a pastoral care protocol in dealing with families who resist medical treatment on religious grounds. Notes how such a protocol consisting of physician, social worker, and chaplain, can yield more successful results than a legal protocol. Gives several case illustrations.

AbstractBackground:We describe the experience of managing the dying moments of a nursing home patient via telemedicine.Case presentation:Ms. C was a 92-year-old frail woman with multiple medical problems, living in a nursing home. She spent her final days in the nursing home, choosing not to be transferred to an acute hospital should she turn ill. On the last day of her life, she complained of acute-onset breathlessness and agreed to a teleconsultation with the hospital physicians involved in acute care.Case management:During the telemedicine consultations (tele-consultation) process, Ms. C's condition deteriorated rapidly as she entered the dying phase of life. She died peacefully soon after, in the presence of the nurse, the pastoral care worker, and the physician who was conducting the tele-consultation session 30 km away. The family was not present at the patient's bedside when she died. They were, however, relieved to know and were appreciative of the fact that a physician had been “present” during the patient's death.Conclusions:Telemedicine could act as an effective communication tool in end-of-life care, between the patient and carers, up to the last moment of life.

Background: Some factors associated with spiritual well-being in dying patients have previously been reported. However, there has been no cross-cultural study comparing factors related to spiritual well-being. The current investigation may shed light on this under-investigated area through a comparison of diverse factors. Aim: We aimed to (1) examine factors associated with spiritual well-being in the last days and (2) compare those factors across three East Asian countries. Design: This is an international multicenter prospective cohort study. Setting/participants: Newly admitted inpatients with far advanced cancer in palliative care units in Japan, Korea and Taiwan were enrolled. Each patient was classified into one of two groups based on spiritual well-being score in the last days of life. Univariate and multivariate analyses were performed to identify the factors related to better spiritual well-being score in each country. Results: A total of 1761 patients treated at 37 palliative care units from January 2017 to September 2018 were analyzed. Seven variables were significant in Japan, three in Korea, and five in Taiwan. “Good death scale [acceptance],” “fatigue” and “expressed wish for hastened death” were unique in Japan. “Visit from a pastoral care worker within 48 h of death” was unique in Korea. “Patient’s preferences for place of death,” “dyspnea” and “continuous deep sedation” were unique in Taiwan. Conclusions: This study found novel factors related to spiritual well-being in the last days of life, several of which differed according to country. Recognition of factors associated with spiritual well-being can improve the quality of palliative care.

During consecutive terms as President of the Queensland Guidance and Counselling Association, the first author routinely made public addresses where the survival and promotion of the Counselling profession was explored. Following such speeches, Guidance Counsellors would typically tell stories about the poor regard with which their role was held within their system and asked what they could do to increase their identity, profile and status. The second author, in eighteen years as a Guidance Officer in a different state, also came to learn that embedded within such interactions and questions were anxieties about job security and concerns about the public perception of the relative professional value of our role. It would be possible to write a paper that reflected that gloom, but we decided it would be timely and more useful to consider what could be done to increase the likelihood of professional survival.In addition to the climate existing in the world of Guidance, we are aware of the advent of Nurse Counsellors, Behaviour Teachers, Pastoral Carers, Home-School Liaison Officers, School-based Police, Chaplains and Welfare Workers within the education context. It has been the placement of these additional personnel within schools which has added to the unease of Guidance Counsellors, with what many believe is usurping some of the their role.

This article will begin by referencing briefly the notion of detraditionalisation—referencing scholars such as Lieven Boeve, who has written extensively on the issue. By way of contrast, accompaniment constitutes a perennial theme in a Christian context, best encapsulated in the Emmaus story (Luke 22:13–35), when Jesus accompanies the two disciples on what could be described as a journey of discovery. This journey paradigm, which underpins many religious education programmes, constitutes a central feature of the Salesian education vision known as the Preventive System. St John Bosco (1815–1888), the founder of the Salesians, was concerned with the transformation of the lives of every young person with whom he came into contact, resonating with ‘the uniqueness of the individual’, one of the key principles of Catholic education. According to one of his first Salesians, Bosco encouraged them to ‘go to the pump’, to meet young people where they had gathered and to engage in a genuine encounter. This article will explore the extent to which this model of effective presence and encounter reflects, firstly, Jesus as the Shepherd and, secondly, the vision of St John Bosco which involves the teacher/pastoral worker and the accompanied meeting each other and having frequent encounters in informal ways in a variety of environments, marked by openness, trust and availability. Research will be retrieved to exemplify the perennial impact of Salesian accompaniment in Salesian secondary schools in England in which students are, in general, familiar with the Christian faith and its central tenets.

Introduction:Pastoral care activities to actualize the love of God in the life of the faith community. The problem in this case is the large number of pastoral care that has not been well implemented in the hospital, in this case it is important to be carried out as motivated, provide comfort, feel supportive, relax, calm and peaceful because it can reduce anxiety and anxiety in dealing with internal pain healing process. Aim: this study aim to determine the implementation of pastoral care by nurses in the trigger room of Elisabeth Medan Hospital in 2019. Method: the type of research used is descriptive research with the type of cross sectional approach. The population in this study were 30 nurses in the ICU room at Elisabeth Medan Hospital. The sampling technique uses total sampling. The results of this study in the implementation of pastoral care by nurses in the trigger room were both 80% (24 nurses), enough 16% (5 nurses) and less carried out were 4% (1 nusres). Conclusion: the implementation of pastoral care by nurses in the trigger room of Elisabeth Medan Hospital was well implemented, with activities carried out by nurses such as religious assistance, spiritual assistance, pastoral counseling, sick people's visits and mentoring. From the implementation of pastoral care, the role of health workers or nurses is very important in implementing pastoral care for healing, sustaining, guiding and reconciling.

Introduction:Pastoral care activities to actualize the love of God in the life of the faith community. The problem in this case is the large number of pastoral care that has not been well implemented in the hospital, in this case it is important to be carried out as motivated, provide comfort, feel supportive, relax, calm and peaceful because it can reduce anxiety and anxiety in dealing with internal pain healing process. Aim: this study aim to determine the implementation of pastoral care by nurses in the trigger room of Elisabeth Medan Hospital in 2019. Method: the type of research used is descriptive research with the type of cross sectional approach. The population in this study were 30 nurses in the ICU room at Elisabeth Medan Hospital. The sampling technique uses total sampling. The results of this study in the implementation of pastoral care by nurses in the trigger room were both 80% (24 nurses), enough 16% (5 nurses) and less carried out were 4% (1 nusres). Conclusion: the implementation of pastoral care by nurses in the trigger room of Elisabeth Medan Hospital was well implemented, with activities carried out by nurses such as religious assistance, spiritual assistance, pastoral counseling, sick people's visits and mentoring. From the implementation of pastoral care, the role of health workers or nurses is very important in implementing pastoral care for healing, sustaining, guiding and reconciling.

Over the past 20 years, increasing attention has been paid to quality-of-life issues in oncology. As the hospice movement has grown in this country, palliative care has developed into an integral part of comprehensive cancer care. The NCCN Palliative Care Guidelines were developed to facilitate the appropriate integration of palliative care into anticancer therapy. They were developed from the collaborative efforts of medical and surgical oncologists, neurologists, anesthesiologists, psychiatrists, internists, palliative care specialists, pastoral care counselors, social workers, and nurses. For the most recent version of the guidelines, please visit NCCN.org

The professional training of pastoral therapists has been a topic of controversy for many years in South Africa. Up to date, the training of pastoral workers has been limited to the study of ministry and as such is limited by the primary aims and outcomes of this curriculum. In a post-apartheid, post-colonial South Africa, the need for pastoral workers is intensified by the needs of community- and faith-based organisations for trained and registered therapists to alleviate the counselling needs of their beneficiaries on all social levels. This article discusses the current state of affairs of the training and curriculum related to the profession of pastoral therapy in the context of South Africa, the various sociopolitical and religious needs that are still left unanswered in the field, and makes recommendations for the registration and accreditation of the profession with a specific curriculum focused on multicultural, multi-spiritual and post-modern nuances. The author argues that such a curriculum, accredited by a statutory body, can operate as a national health resource, will be more cost-effective than other related health services and may transform the social justice landscape related to both the providers and beneficiaries of this type of care.

This article discusses a study that explored the way teachers perceive and describe their roles in responding to the needs of orphaned learners. The participants in the study were three secondary and two primary school teachers. The data on the teachers’ experiences were collected through semi-structured interviews. The findings revealed that, although some of the teachers struggle to fulfil some of the orphaned learners’ needs, most were unable to cope with the roles of teaching and learning and care giving. The study identifies a lack of skills for supporting grieving learners and the resources needed to do so effectively. The implications of the findings are that there is a need for teacher development in terms of equipping teachers with the knowledge and skills required for pastoral care. It may also be prudent for the state to consider appointing counsellors and social workers at schools to assist teachers and orphaned learners.

The African-American Alzheimer’s Caregiver Training and Support Project 2 (ACTS 2) is a faith-integrated, skills-training and support program for distressed African American family caregivers of persons living with dementia across Florida. Caregivers participate in a 12-week, telephone-based, skills-building and support program led by faith community workers (i.e., lay pastoral care facilitators) who provide volunteer services to their denominations. In this case study, we examined facilitators’ perspectives and recommendations for supplementary audiovisual and written training materials to optimize group process and goal-setting skills. Utilizing a qualitative approach, we explored facilitators’ needs, experiences in using current training materials, and recommendations for supplementary education. Data were collected through a telephone-based, focus group interview with nine ACTS 2 facilitators deploying grounded theory techniques. We identified six themes: personal reflections on facilitator roles and responsibilities, satisfaction with existing written materials, desire for supplementary audiovisual training materials, desire for additional training on data management and reporting, importance of peer support, and fostering a faith-integrated culture within the program. Our findings underscore the importance of engaging African American faith communities in fostering dementia caregiving skills training and support. We further highlight the implications of providing community-based training for African American facilitators to foster caregiver emotional well-being and physical health.

This study aims to better understand the modern evolution of the workplace not only as a place to work but also increasingly as a place to live. Current research largely excludes the instrumental aspects of this blurring of personal and professional spheres at work, as manifested in an intentional dissolution of the boundaries between work and non-work activities. To understand the meaning and implications of these new workplaces, which rely on a central tension between care and control and tend to reinterpret paternalism as an organizing principle, this study develops a conceptual framework derived from Michel Foucault’s concept of pastoral power. This framework helps make sense of a caring mode of power that marks modern organizations. The application of this framework—using a qualitative case study of a French company’s home-like working environment—suggests a processual and constructivist conceptualization of these workplaces as a manifestation of pastoral power, embedded in a broader governmentality strategy. It emphasizes the material and discursive construction of the workplace as a place to live and highlights the emergence of neo-paternalism as a new form of care and control. This critical perspective informs discussion on the implications of this caring mode of control for workers, in a hopeful call to stay alert to modern capitalist intrigues.

The Public Services Interest Group (PSIG) sponsored this panel presentation on outreach and promotion to distance and online learners. Panelists shared their pandemic experiences at Yale Divinity Library (Jude Morrissey), the Burke Library at Columbia University (Deanna Roberts), the Gardner Sage Library at New Brunswick Seminary (Deanna Roberts), and Gateway Seminary (Patsy Yang). The moderator, Elizabeth Young Miller, posed eight questions to the panelists who took turns responding to the questions, filtering them through a pastoral care lens. Questions covered a range of topics, including creative approaches to online resources and services, building community, communication and publicity, student workers and reopening policies, and last but not least, how to plan for the future.

Objective: The present study aimed to investigate the correlation between moral distress and mental health symptoms, socio-demographic, occupational, and COVID-19-related variables, and to determine differences in healthcare workers’ (HCW) moral distress during the first wave of the COVID-19 pandemic.Method: Data from 3,293 HCW from a web-based survey conducted between the 20th of April and the 5th of July 2020 were analyzed. We focused on moral distress (Moral Distress Thermometer, MDT), depressive symptoms (Patient Health Questionnaire-2, PHQ-2), anxiety symptoms (Generalized Anxiety Disorder-2, GAD-2), and increased general distress of nurses, physicians, medical-technical assistants (MTA), psychologists/psychotherapists, and pastoral counselors working in German hospitals.Results: The strongest correlations for moral distress were found with depressive symptoms, anxiety symptoms, occupancy rate at current work section, and contact with severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2). Nurses and MTA experienced significantly higher moral distress than physicians, psychologists/psychotherapists, and pastoral counselors. The average level of moral distress reported by nurses from all work areas was similar to levels which before the pandemic were only experienced by nurses in intensive or critical care units.Conclusion: Results indicate that moral distress is a relevant phenomenon among HCW in hospitals during the COVID-19 pandemic, regardless of whether they work at the frontline or not and requires urgent attention.

PurposeThe aim of this cross-disciplinary, year-long, longitudinal qualitative study was to gain useful insights into the experiences of undergraduates undertaking work placements, focussing particularly upon their emotional responses to the challenges facing them. The research involved a small group of students from an HEI in northwest Ireland, drawn from four very different programmes. They were interviewed at length both before and after their placement, and also made available their reflective learning journals, kept over the course of their placements. A critical examination of the data looks to the psychological and emotional demands of undergraduate work placement and argues the need for rigorous preparation pre-placement and good pastoral support before, during and after the exercise. Although based in Ireland, the findings pose generic dilemmas: the issues encountered (and the solutions suggested) are by no means exclusive to Irish HE, as the literature review indicates.Design/methodology/approachAs a means to capturing the thoughts, feelings, fears, and hopes of the participants’ pre and post-placement, the core research questions were: “How effectively do work placements bridge the gap between HE institutions and the workplace?” and “Do placements prepare students emotionally for the workplace and /or lead to improved academic performance?” By answering from the perspective of their own experiences, several key themes emerged, namely: Expectations and preparation pre-placement; Contexts, remits and roles during placement; Learning gain (as enhanced employability and/or improved academic ability).FindingsThe findings suggest that a wide range of employer-valued transferable key skills (together with improved self-confidence, psychological resilience, and emotional maturity) may be gained via informal modes of workplace learning, but that some of the activities carried out by worker-learners during placement may vary widely. It is, therefore, important to prepare students thoroughly pre-placement, support them throughout the process, and act promptly upon their feedback. A draft checklist aimed at placement mentors, academic tutors and course leaders is offered here based upon the study’s findings: its generic nature means that it looks beyond HE in Ireland, and could be of use in crafting meaningful work-based learning opportunities and tangible employability outcomes irrespective of jurisdiction or discipline.Research limitations/implicationsAlthough small in scale (eight participants) and based in Ireland this two-year study is cross-disciplinary and deals with generic issues of interest to those involved in Higher Education, namely, under-graduate employability, emotional maturity, learning gain, reflective learning, and the pastoral care of placement students (as learner-workers).Practical implicationsHaving undergraduate students complete some form of bespoke, enhanced pre-placement training (modular or extra-mural) could also potentially avoid: Misperceptions or misunderstandings over placement terms (structure, content, duration) between placement provider, student and college Concerns on the part of placement providers that they might not be taking on high-calibre undergraduate students, thereby risking their own practice or reputationSocial implicationsSuch “pre-employability” training could increase the likelihood of placement students being willing or able to take on extra-mural voluntary roles in profession-relevant organisations, e.g. charities, NGOs, with the associated benefits in terms of CV-building, maturity, personal development and reputation. Pre-placement preparation could include role-play, to help accustom students to the likely (or indeed unlikely) events and scenarios often associated with their future careers, and to thus embed a greater sense of self-confidence, and limit or prevent anxiety. Ensuring that students have had a good grounding in both the norms and potential demands of their chosen profession is key: this, in turn, would ensure that they are also keenly aware, pre-placement, of their own abilities, limitations and any knowledge gaps.Originality/valueThe work offers “front-row” insights into the student experience across four very different disciplines: it provides a useful platform for “the student voice” in terms of a pre and post-placement “snap shot” of their hopes, expectations, and not least, their emotional responses to the challenges of placement. It highlights the importance of robust preparation and comprehensive pastoral care.

Neste artigo, analisaremos algumas formas de resistência de trabalhadores migrantes de áreas rurais da região Nordeste que labutam na colheita da cana-de-açúcar nas usinas sucroalcooleiras do Estado de São Paulo. Privilegiamos a análise de alguns movimentos “espontâneos” protagonizados pelos cortadores de cana-de-açúcar nomeados como “paradeiros” ou “greves”, os quais ocorreram no período de 2007 a 2012. Nossa proposta é compreender esses movimentos, como se inicia a ação, se existem lideranças, que estratégias são utilizadas para mobilizar os trabalhadores, que outros atores sociais estão envolvidos: sindicatos, procuradores do trabalho e pastoral dos migrantes. O artigo é fundamentado em diários de campo, entrevistas semiestruturadas com trabalhadores e sindicalistas, artigos de jornais e documentação audiovisual. Essas ações de resistência acontecem em um período de transformações das relações de trabalho, marcadas pelo contexto de crescente mecanização do corte de cana e de uma maior fiscalização das condições de trabalho promovidas pelo Ministério do Emprego e Trabalho e pelo Ministério Público do Trabalho. Palavras-chave: Trabalhadores migrantes. Resistência pública. Greves. Agronegócio.“SPONTANEOUS” MOVEMENTS: resistance of immigrant workers in cane fields Marilda Aparecida Menezes Maciel Cover In this article we analyzed some forms of resistance of immigrant workers from rural areas of the Northeast region who work harvesting sugar cane for sugar-alcohol works in the state of São Paulo. More attention was given to the analysis of some “spontaneous” movements played by sugar cane harvesters – called “stopper” or “strike” – that occurred from 2007 to 2012. Our goal is to understand these movements, how the action begins, are there leaders, what are the strategies used for mobilizing the workers, what other social actors are involved: unions, work attorneys and church groups. The article is based on field diaries, semi-structured interviews with workers and union members, newspaper articles and audiovisual documents. These resistance actions happen during a period of change in work relationships, influenced by the growing mechanization in sugar cane harvesting and a more strict control of work conditions promoted by the Department of Employment and Work and the Public Department of Work. Keywords: Immigrant workers. Public resistance. Strikes. Agribusiness.MOUVEMENTS “SPONTANÉS”: la résistance des travailleurs migrants dans les champs de canne à sucre Marilda Aparecida Menezes Maciel Cover Cet article présente l’analyse de la résistance des travailleurs migrants des zones rurales de la région nord-est qui font la récolte de la canne à sucre pour les usines productrices de sucre et d’alcool de l’État de Sao Paulo. Nous avons rivilégié l’analyse de quelques mouvements “spontanés” organisés par les coupeurs de canne à sucre, désignés comme “arrêts” ou “grèves”, qui ont eu lieu de 2007 à 2012. Notre propos est de comprendre ces mouvements, à savoir, comment ils commencent, s’il existe des leaders, quelles sont les stratégies utilisées pour mobiliser les travailleurs, quels sont les autres acteurs sociaux qui y participent: les syndicats, ceux qui vont à la recherche de ces travailleurs pour l’embauche, la pastorale des migrants. L’article se base sur les cahiers des charges, sur les interviews semi-structurées faites avec les travailleurs et les syndicalistes, des articles de journaux et des documents audiovisuels. Ces actions de résistance ont eu lieu au cours d’une période de transformations des rapports de travail marqués par un contexte de constante mécanisation de la coupe de la canne à sucre et par un contrôle des conditions de travail plus accru promu par le Ministère du Travail et de l’Emploi ainsi que par les Prud’hommes. Mots-clés: Travailleurs migrants. Résistance publique. Grèves. Agribusiness. Publicação Online do Caderno CRH no Scielo: http://www.scielo.br/ccrh Publicação Online do Caderno CRH: http://www.cadernocrh.ufba.br

This paper gives a detailed exegetical study of priesthood in the New Testament as gleaned from the Letter to the Hebrews, Paul’s authentic letters, the Letters of later Pauline Communities, and the pastoral letters of Peter and Titus, with reference to the Gospels of Mathew and John as well as Revelation. Clearly for the New Testament writers, priesthood is not a cultic affair, but rather the living out of Christ’s one and only self-sacrifice for others. The author then contrasts the way in which ministries administered by a variety of people in the New Testament came to be accumulated in the ordained priesthood of the contemporary Catholic Church. Priests can actualise the priesthood as co-workers in a communion, realising their ministry in collaboration, both among themselves (ministerial priesthood), and with the laity (common priesthood), all contributing their specific gifts to the Body of Christ. And so Christ can be fully present and active in church and society. He concludes by noting that this vision is not far from the transforming vision of a community church as has been propagated by the Lumko Pastoral Institute.

Background: It has been shown that patients would like to discuss their spiritual beliefs with their physicians and that they have spiritual needs which are often under addressed by health care professionals. Whereas, addressing those needs in clinical practice is a component of the holistic care that every patient deserves, the attitude of physicians towards addressing them has not been ascertained in our environment. Objectives: To explore physicians' attitude and self-reported behavior towards patients’ spirituality in clinical practice at a tertiary health facility in Southern Nigeria. Methods: In this cross-sectional survey carried out between August and November 2020, a semi-structured and self-administered questionnaire was completed by the participating physicians which were of various ranks and working in various departments of the hospital. Their attitude towards their patients’ spirituality in clinical practice and self-reported behavior were analyzed using SPSS version 25.0. Results: A total of 200 physicians participated in the study, 90% of them were residents of various cadres, two-third (n=122; 61%) had less than 10 years work experience. Majority of respondents (n=163; 81.5%) considered it appropriate to make inquiries about their patients’ spirituality and less than half of them (n=98; 49%) were aware that there is a religious leader in the hospital who offers pastoral care. Half of the respondents (n=104; 52%) reported they rarely take spirituality history of patients, 18 (9%) often pray with the patient while 100 (50%) rarely refer patients for pastoral care. Insufficient time was the most frequent barrier to discussing spiritual issues with patients. However, only 5 (2.5%) respondents were able to name 3 common tools a health worker can use to assess patients’ spiritual needs. Conclusion: Physicians enquiry into patients’ spirituality was inconsistent, and there were gaps between their attitudes to discussing these issues with their patients and its practice. Incorporating spiritual care courses into physicians’ training is recommended to overcome the barriers to both patient and physician spiritual inquiry.

Background: Theory-based and qualitative evaluations in pilot trials of complex clinical interventions help to understand quantitative results, as well as inform the feasibility and design of subsequent effectiveness and implementation trials. Aim: To explore patient, family, clinician and volunteer (‘stakeholder’) perspectives of the feasibility and acceptability of a multicomponent non-pharmacological delirium prevention intervention for adult patients with advanced cancer in four Australian palliative care units that participated in a phase II trial, the ‘PRESERVE pilot study’. Design: A trial-embedded qualitative study via semi-structured interviews and directed content analysis using Michie’s Behaviour Change Wheel and the Theoretical Domains Framework. Setting/participants: Thirty-nine people involved in the trial: nurses ( n = 17), physicians ( n = 6), patients ( n = 6), family caregivers ( n = 4), physiotherapists ( n = 3), a social worker, a pastoral care worker and a volunteer. Results: Participants’ perspectives aligned with the ‘capability’, ‘opportunity’ and ‘motivation’ domains of the applied frameworks. Of seven themes, three were around the alignment of the delirium prevention intervention with palliative care (intervention was considered routine care; intervention aligned with the compassionate and collaborative culture of palliative care; and differing views of palliative care priorities influenced perspectives of the intervention) and four were about study processes more directly related to adherence to the intervention (shared knowledge increased engagement with the intervention; impact of the intervention checklist on attention, delivery and documentation of the delirium prevention strategies; clinical roles and responsibilities; and addressing environmental barriers to delirium prevention). Conclusion: This theory-informed qualitative study identified multiple influences on the delivery and documentation of a pilot multicomponent non-pharmacological delirium prevention intervention in four palliative care units. Findings inform future definitive studies of delirium prevention in palliative care. Australian New Zealand Clinical Trials Registry, ACTRN12617001070325; https://www.anzctr.org.au/Trial/Registration/TrialReview.aspx?id=373168

IntroductionThe National School Chaplaincy and Student Welfare Program (NSCSWP) has been one of the most controversial Australian news topics in the past eight years. Newspaper representations of the NSCSWP have been prolific since the Program began in 2006/07. In my previous research into the NSCSWP, I found that initially the Program was well received. Following the High Court Challenge campaign, however, which began in late 2010, newspaper reports portrayed the NSCSWP in a predominantly negative light. These negative portrayals of the NSCSWP persisted in the lead up to the second High Court Challenge from 2013 until June 2014. During this time, newspaper representations portrayed the Program as an illegitimate form of counseling for state school students. However, I would argue that it was the newspaper representations of the NSCSWP that were in fact illegitimate. In this article, I contend that illegitimate representations of the NSCSWP became hegemonic because of a lack of evidence-based research conducted into the Program’s operation within state schools. Evidence-based research would have appropriately evaluated the Program’s progress and contributed to a legitimate and fair representation of chaplains in online newspapers. My analysis acknowledges the overwhelming prejudice against the NSCSWP. Whether chaplains were indeed a legitimate or illegitimate form of counseling is not my argument. My argument is that newspaper representations of the NSCSWP were illegitimate because news articles were presenting biased and incomplete information to the Australian community. Defining IllegitimacyIllegitimacy as a term has a long history dating back to early modern England, when it was commonly used to refer to children born out of wedlock (Pritchard 19). However, the definition of illegitimacy extends beyond this social phenomenon. Katie Pritchard states:The understanding of illegitimacy encompasses a kind of theoretical illegitimacy that is nothing to do with birth, referring to a kind of falseness or unsuitability that can be applied in many circumstances. (21)For this article, I will be using the term ‘illegitimate’ to describe how the newspaper representations of the NSCSWP were unsuitable because they were biased and lacked valuable information. Newspaper reports, which can be accessed online via the newspaper company’s website, include important authoritative voices. However, these voices expressed a certain opinion or concern, rather than delivering information that contributed to society’s understanding of the NSCSWP. Therefore, newspapers did not present legitimate facts, but instead a range of subjective opinions.The Illegitimacy of Newspaper ReportingThe ideological bias of newspapers has been recently examined regarding News Corp, the owner of national title The Australian, and many of the major Australian state newspapers: The Daily Telegraph; The Courier Mail, Herald Sun; The Advertiser; and Sunday Times. This organisation has recently been accused of showing bias in its newspaper articles (Meade). Meade quotes Mark Scott, the ABC Managing Director, who states:Given the aggressive editorial positioning of some of their mastheads and their willingness to adopt and pursue an editorial position, an ideological position and a market segmentation, you could argue that News Corporation newspapers have never been more assertive in exercising media power. (1)The market domination enjoyed by large organisations such as News Corp, and even Fairfax Media, leads to consistency in journalists’ writing on political, social, religious, and economic issues, which may predominate over the articles published by smaller newspapers. There is the concern that over time a particular point of view will be favoured. According to Mark Scott “a range of influential voices [is] essential to ensure a fair and open media” (Meade 1). Scott cites Rupert Murdoch who stated, back in 1967, that “freedom of the press mustn’t be one-sided just for a publisher to speak as he pleases, to try and bully the community” (Meade 1). Therefore, it has been acknowledged that a biased news article is illegitimate, and national news articles are to present facts, not the opinions of the newspaper.A Methodological Framework For this article I will utilise Norman Fairclough’s theory of Critical Discourse Analysis. Fairclough states:By ‘critical’ discourse analysis I mean discourse analysis which aims to systematically explore often opaque relationships of causality and determination between (a) discursive practices, events and texts and (b) wider social and cultural structures, relations and processes. (132-133)This method of analysis examines three assumptions: Existential, Propositional and Value. Existential assumptions make claims about what exists with regards to the problem, and refers to social phenomena such as globalisation or social cohesion (56). Propositional assumptions make predictions about what is or will be (55). Value assumptions simply evaluate things as good or bad, needed or not needed (57). These assumptions can be identified through analysis of the various direct quotes included within online newspaper articles.Direct quotations in newspaper articles available online often represent polarised views demonstrating whether people agree or disagree with the topic being discussed. The selection, or framing, of dominant voices within an article can be used to construct or re-present certain ideologies (Entman, 165). Entman explains that “we can define framing as the process of culling a few elements of perceived reality and assembling a narrative that highlights connections among them to promote a particular interpretation” (164). The framing of direct quotes within an article, therefore, assists the reader in identifying the article’s bias. The National School Chaplaincy and Student Welfare ProgramThe National School Chaplaincy Program was first established in 2006 by the Howard Government, and in 2011 Julia Gillard included secular youth workers, expanding it from 2012 to become the National School Chaplaincy and Student Welfare Program. According to the National School Chaplaincy and Student Welfare Guidelines, the Program aimed to “assist school communities to provide pastoral care and general spiritual, social and emotional comfort to all students, irrespective of their faith or beliefs” (6). Chaplaincy in Australia has been a predominantly Christian counseling service with Christianity being the most commonly practiced religion in Australia (Australian Bureau of Statistics). However, there have been chaplains representing other faiths such as Islam, Judaism and Buddhism (Australian Government 8). Chaplains were chosen by their respective schools and were partly funded by the Government to provide support to students and staff.State Newspaper Articles Online: Representations 2013-2014My sample of articles came from nine state newspapers with an online presence: The Sydney Morning Herald, Brisbane Courier Mail, Adelaide Advertiser, Melbourne Age, Northern Times, The Australian, The West Australian, The Daily Telegraph, and The Mercury. A total of 36 articles were collected, from the newspaper’s Website, for 2013 and 2014, and were divided into two categories.The two categories are Supportive (of the Program) and Unsupportive (of the Program). In 2013, two articles were supportive of the Program, whereas in 2014 there were four. In 2013 three articles were unsupportive of the Program, whereas in 2014 there were 27 unsupportive articles, representing the growing interest in the scheme in the final lead up to the High Court Challenge in 2014. An online newspaper article from 2013, which portrays the NSCSWP and in particular chaplains as illegitimate, is Call for Naked School Chaplain to Be Defrocked (Domjen). This article explains how an off-duty school chaplain was preaching naked in the main street of a country town in NSW. The NSW Teachers Federation President Maurie Mulheron, and Parents and Citizens Association publicity officer Rachael Sowden were quoted in this article. It is through their direct quotes that the illegitimacy of chaplaincy is framed. President Mulheron states:We believe the chaplaincy program is wrong and that money should be used for an increase in school-based counsellors. Obviously the right checks and balances are not in place. (1)When President Mulheron states “We” it is unclear to the reader as to whether he is referring to all NSW Teachers or the organisation’s administrators. The reader is left to make their own assumptions about whom he is referring to. The President also makes a value assumption that the money would be better spent on school-based counselors, thus expressing his own opinion that they are a better option. A propositional assumption is made when he claims that the “right checks and balances are not in place”, but is he basing his claim on this one incident or is there other research to support this assumption?Perhaps this naked chaplain appeared fine when the school hired him, perhaps he does not have a previous record of inappropriate behaviour, perhaps it was an isolated incident. The reader is not given any background information on this chaplain and is therefore meant to take the President’s assumptions as legitimate fact. Ms Sowden, representing the Parents’ and Citizens’ Association, also expresses the same assumptions and concerns. Ms Sowden states:We have great concerns about the chaplain scheme - many parents do. We are concerned about whether they go through the same processes as teachers in terms of working with children checks and their suitability to the position, and this case highlights that.Ms Sowden makes a propositional assumption that many parents and citizens are concerned about the Program. It would be interesting to know what the Parents and Citizens Association was doing about this, considering the choice to have a chaplain is a decision made by the school community? Ms Sowden also asks whether chaplains “go through the same processes as teachers in terms of working with children checks and their suitability to the position”. Chaplains do not go through the same process as teachers in their training as they have a different role in the school. However, chaplains do require a Certificate IV in Pastoral Care as well as a Working with Children Check because they are in close proximity to children, and are being paid for their school counseling service (Working with Children Check). Ms Sowden’s value assumption that chaplains are unsuitable for the position is based on her own limited understanding of their qualifications, which she admits to not knowing. In fact, to be appointed to represent parents and citizens and to even voice their concerns, but not know the qualifications of chaplains in her community, is an interesting area of ignorance.This article has been framed to evaluate the actions of all chaplains through the example of a publicly-naked chaplain, discussed without context in this article. The Program is portrayed as hiring unsuitable and thus illegitimate chaplains. However, the quotes are based on concerns and assumptions that are unfounded, and are fears presented as facts. Therefore the representation is illegitimate because it does not report any information that the public can use to better understand the NSCSWP, or even to understand the circumstances surrounding the chaplain who preached naked in the street. Another article from 2014, which represents chaplains as illegitimate, is Push to Divert Chaplain Cash to School Councillors (Paine). This article focuses on the comments of the Tasmanian Association of State School Organisations President Jenny Eddington, and the Australian Education Union President Angelo Gavrielatos. These dominant voices within the Tasmanian and Australian communities are chosen to express their opinion that the money once used for chaplains should now be used to fund psychologists in schools. AEU President Angelo Gavrielatos states: Apart from undermining our secular traditions, this additional funding should have been allocated to schools to better meet the educational needs of students with trained, specialist staff.Mr Gavrielatos makes a propositional assumption that chaplains are untrained staff and are thus illegitimate staff. However, chaplains are trained and specialise in providing counseling services. Thus, through his call for “trained, specialist staff” he aims to delegitimize the training of chaplains. Mr Gavrielatos also makes a value assumption when he claims that the funding put towards the NSCSWP undermines “our secular traditions”. “Secular traditions” is an existential assumption in positioning that Australians have secular traditions, and that these do not involve chaplaincy because the Australian Government is not supposed to support religion. The Australian Bureau of Statistics states:Enlightenment principles promoted a secular government, detached from the church, that encouraged tolerance and supported religious pluralism, including the right to practice no religion. By Federation, this diversity was enshrined in the Australian Constitution, which says that the Commonwealth shall not make any law for establishing any religion, or for imposing any religious observance, or for prohibiting the free exercise of any religion. (1)The funding of the Program was a contentious issue from the time of its inception; although it could be argued that it was the prerogative of the Government to support the practice of diverse cultural and religious beliefs by allowing schools to hire religious counselors of their choice. Given that not every student is Christian some would perhaps benefit from chaplains or counselors representing other faiths.These news articles have selected dominant voices to construct and promote an ideology of chaplains as an illegitimate resource for school communities. In these newspaper reports existential, propositional and value assumptions were expressed by dominant voices who expressed concern about the role and behaviour of chaplains in schools. However, research into the Program and its operation within each state may have avoided the representation of unfounded and illegitimate assumptions.Evidence-Based Research: Avoiding Illegitimacy Over the course of the Chaplaincy Program various resources, such as reports and journal articles attempted to provide evidence of how the NSCSWP was funded and operated within state schools.The Department of Education received frequent progress reports by state schools who hired chaplains, although this information was not made available to the public. However, in 2011 then Education Minister Peter Garrett released a discussion paper informing Australians about the current set up of the Program and how the community could have their say on the Program’s fulfillment from 2012-2014. The discussion paper was reported on by The Australian, which portrayed the Program as not catering to the needs of Australian youth because chaplains are predominantly Christian (Ferrari). The newspaper report focuses on the concerns of Australian communities regarding the funding, and qualifications of chaplains, and the cost of the Program. Thus, the Program appeared illegitimate and as though it could not cater to the Australian community’s expectations.Reports conducted by organisations external to the Education Department tried to examine schools communities’ expectations and experiences of the Program. One such report was written in 2009 by Dr Philip Hughes and Professor Margaret Sims from Edith Cowan University who aimed to examine how Australian schools evaluated the Program, and the role of chaplains, but their report excluded the state of NSW.Hughes and Sims state that chaplains’ “contribution was widely appreciated” by schools (6). This report attempted to provide a legitimate and independent account of the Program, however, the report was deemed biased by NSW Greens MLC, Dr John Kaye who remarked that the study was “deeply flawed” and lacked independence (Thielking & MacKenzie 1). According to critics, the study focussed on the positive benefits of chaplains, but the only benefit that was unique to them was that they were religious (The Greens). The study also neglected to report that Hughes was an employee of the Christian Research Association and that his background could impede his objectivity. In the same year, 2009, ACCESS ministries published a report titled: The value of chaplains in Victorian schools. The independent research conducted by Social Compass covers: “the value of chaplains; their social, spiritual and academic impacts; the difference made to the health, well being and quality of life of students; and the contributions made to strengthen communities” (2).This study promoted a positive view of chaplaincy within schools and tried to report on a portion of the community’s experiences with chaplains. However, it was limited in that it pertains only to Victorian schools and received very little media attention online. Even if this information were available online it would have only related to Victoria. Further research conducted into chaplaincy has been published in the Journal of Christian Education. This journal contains many articles on chaplaincy, but these are not easily available online as they require a subscription. The findings from these articles have not been published in newspaper articles online and have therefore not been made available to the general public. The Christian bias of the journal may have also contributed to its contents being neglected by news articles made available online, although they might have assisted in providing a more balanced representation of the NSCSWP.The extent of the research conducted into The National School Chaplaincy and Student Welfare Program has not been entirely delineated here, but these are some of the prominent resources. Nonetheless, the rigorous evaluation of the contribution of the NSCSWP was minimal, and the quality of its evaluation predominantly biased.Robert Slavin states that school program evaluations must “produce reliable, unbiased, and meaningful information on the strength of evidence behind each program” (1). Unfortunately, the research conducted into the Chaplaincy Program was not free from bias, consistent or properly designed in a way that legitimately evaluated the NSCSWP. According to Monica Thielking and David MacKenzie:The fact is that the provision of support services for students in Australian schools has never been subjected to serious research and evaluation, and any analysis is made more difficult by the fact that the various states and territories deploy somewhat different models. (1)Thus, the information on the Chaplaincy Program’s progress and the responsibilities of chaplains in schools was not comprehensive or accurate enough to be appropriately reported in newspapers available online. Therefore, newspaper articles used quotes and information based on a limited understanding of the Program, which in turn produced illegitimate representations of the NSCSWP.ConclusionNewspaper reports available online drew conclusions about the Program’s effectiveness, which had not been appropriately tested. If research had been made available to the public, or published within state-based media online, Australians would have had a more legitimate understanding of the Program’s operation within state education, even if that understanding could not have changed the High Court ruling.The Chaplaincy Program demonstrates how a lack of evidence-based research allows the media to construct illegitimate representations based on promoting the assumptions of dominant, and I would argue the loudest, voices, in society. The bias represented in a consistent approach adopted by newspapers owned by dominant media companies, is a factor in the re-presentation and promotion of certain ideologies. This was made evident by the fact that, in 2014, across nine state newspapers available online, 27 articles were unsupportive of the Program as opposed to only four articles that were supportive. Audiences need to be presented with facts rather than opinions, which are based on very little research. Hopefully newspaper reporting will change in the future to offer audiences a more legitimate representation of news events. ReferencesACCESS Ministries. The Value of Chaplains in Victorian Schools. NSW, 2009. Australian Bureau of Statistics. "Reflecting a Nation: Stories from the 2011 Census, 2012–2013." 2012. Australian Government. National School Chaplaincy Program: A Discussion Paper. Australia: Commonwealth of Australian, 2011. Chaplaincy Australia. "Training." n.d. Commonwealth of Australia. National School Chaplaincy and Student Welfare Program Guidelines. Australia: Australian Government, 2012. Domjen, Briana. “Call for Naked School Chaplain to Be Defrocked.” The Australian 3 Feb. 2013: 1.Entman, Robert. "Framing Bias: Media in the Distribution of Power." Journal of Communications 1 (2007): 163-73.Fairclough, Norman. Analysing Discourse: Textual Analysis for Social Research. London: Longman, 2003.Ferrari, Justine. "School Chaplains Not Representative." The Australian 12 Feb. 2011: 1.Hughes, Philip, and Margaret Sims. The Effectivess of Chaplaincy: As Provided by the National School Chaplaincy Association to Government Schools in Australia. Perth: Edith Cowan University, 2009.Meade, Amanda. "Mark Scott: News Corp Papers Never More Aggressive than Now." The Guardian 3 Oct. 2014: 1.Paine, Michelle. “Push to Divert Chaplain Cash to School Councillors.” The Mercury 21 Jun. 2014: 1.Pritchard, Katie. "Legitimacy, Illegitimacy and Sovereignty in Shakespeare’s British Plays." U of Manchester, 2011.Slavin, Robert. "Perspectives on Evidence-Based Research in Education: What Works? Issues in Synthesizing Educational Program Evaluations." Educational Researcher 37.1 (2008): 5-14. The Greens. "Chaplaincy Program Study 'Flawed and Biased': Conclusions Not Justified." n.d. Thielking, Monica, and David MacKenzie. “School Chaplains: Time to Look at the Evidence.” 2011. Working with Children Check. "Categories of Work." 2008.

This single and critical case study evaluated a faith-based natural family planning program's salient features using a framework on implementation fidelity. Multiple focus group discussions were conducted, with three groups of stakeholders (n=100), to gather qualitative data on their knowledge and experience of the program. Overall, the findings showed that the program primarily adhered to the essential elements of implementation fidelity, such as content, frequency, duration, and coverage prescribed by its designers. Three lessons were drawn to address some issues that have influenced the degree of fidelity in which the program was implemented. The first is the need to secure adequate and sustained human and financial resources. The second is the need to strengthen its partnership with government and non-government organizations that have provided them with much-needed assistance. Finally, there is also the need to provide extensive training, materials, and support to its service providers to preserve their morale and interest. Other faith-based organizations may hold this case as an indicator of how and why an NFP program works and the extent to which the need for family planning can be met adapted to their local conditions and needs. References Arbuckle, Gerald A. Refounding the Church: Dissent for Leadership. Quezon City: Claretian Publications. 1993. Arevalo, Marcos. "Expanding the Availability and improving the delivery of natural family planning services and fertility awareness education: providers' perspectives. Adv Contracept. Jun-Sep 1997; 13(2-3):275-81. Arévalo, Marcos, Victoria Jennings, and Irit Sinai. "Efficacy of a new method of family planning: the Standard Days Method." Contraception 65, no. 5 (2002): 333-338.Arévalo, Marcos, Irit Sinai, and Victoria Jennings. 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S. “ICF Philippines national demographic and health survey.” Quezon City, Philippines, and Rockville, Maryland, USA: PSA and ICF, 2017. Bamber, John, Stella Owens, Heino Schonfeld, Deborah Ghate, and Deirdre Fullerton. "Effective Community Development Programmes: a review of the international evidence base." (2010). Barden-O'Fallon, Janine. "Availability of family planning services and quality of counseling by faith-based organizations: a three-country comparative analysis." Reproductive health, 14, no. 1 (2017): 57. Baskarada, Sasa. "Qualitative case study guidelines." The Qualitative Report 19, no. 40 (2014): 1-25. Accessed July 25, 2019, from http://www.nova.edu/ssss/QR/QR19/baskarada24.pdf Beaubien, Louis, and Daphne Rixon. "Key performance indicators in co-operatives: directions and principles." Journal of Co-operative Studies 45, no. 2 (2012): 5-15. Booker, Victoria K., June Grube Robinson, Bonnie J. Kay, Lourdes Gutierrez Najera, and Genevieve Stewart. "Changes in empowerment: Effects of participation in a lay health promotion program." Health Education & Behavior 24, no. 4 (1997): 452-464. Breitenstein, Susan M., Deborah Gross, Christine A. Garvey, Carri Hill, Louis Fogg, and Barbara Resnick. "Implementation fidelity in community‐based interventions." Research in nursing & health 33, no. 2 (2010): 164-173. Carroll, Christopher, Malcolm Patterson, Stephen Wood, Andrew Booth, Jo Rick, and Shashi Balain. "A conceptual framework for implementation fidelity." Implementation Science 2, no. 1 (2007): 40. Casterline, J.B., A.E. Perez & A.E. Biddlecom. “Factors Affecting Unmet Need for FP in the Philippines," “Studies in Family Planning, (1997). (3):173-191. Accessed November 02, 2019, from http://www.jstor.org/stable/2137886. Catholic Bishops' Conference of the Philippines. (2011). Guiding Principles of Population Control. Accessed September 27, 2019, from www.cbcponline.net/ Catholic Church. Bishops' Conference of the Philippines. (1992). 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Introduction“From every kind of man obedience I expect; I’m the Emperor of Japan.” (“Miyasama,” from Gilbert and Sullivan’s musical The Mikado, 1885)This commentary is facilitated by—surprisingly resilient—oriental stereotypes of an imagined Japan (think of Oscar Wilde’s assertion, in 1889, that Japan was a European invention). During the Victorian era, in Britain, there was a craze for all things oriental, particularly ceramics and “there was a craze for all things Japanese and no middle class drawing room was without its Japanese fan or teapot.“ (V&A Victorian). These pastoral depictions of the ‘oriental life’ included the figures of men and women in oriental garb, with fans, stilt shoes, kimono-like robes, and appropriate headdresses, engaging in garden-based activities, especially tea ceremony variations (Landow). In fact, tea itself, and the idea of a ceremony of serving it, had taken up a central role, even an obsession in middle- and upper-class Victorian life. Similarly, landscapes with wild seas, rugged rocks and stunted pines, wizened monks, pagodas and temples, and particular fauna and flora (cranes and other birds flying through clouds of peonies, cherry blossoms and chrysanthemums) were very popular motifs (see Martin and Koda). Rather than authenticity, these designs heightened the Western-based romantic stereotypes associated with a stylised form of Japanese life, conducted sedately under rule of the Japanese Imperial Court. In reality, prior to the Meiji period (1868–1912), the Emperor was largely removed from everyday concerns, residing as an isolated, holy figure in Kyoto, the traditional capital of Japan. Japan was instead ruled from Edo (modern day Tokyo) led by the Shogun and his generals, according to a strict Confucian influenced code (see Keene). In Japan, as elsewhere, the presence of feudal-style governance includes policies that determine much of everyday life, including restrictions on clothing (Rall 169). The Samurai code was no different, and included a series of protocols that restricted rank, movement, behaviour, and clothing. As Vincent has noted in the case of the ‘lace tax’ in Great Britain, these restrictions were designed to punish those who seek to penetrate the upper classes through their costume (28-30). In Japan, pre-Meiji sumptuary laws, for example, restricted the use of gold, and prohibited the use of a certain shade of red by merchant classes (V&A Kimono).Therefore, in the governance of pre-globalised societies, the importance of clothing and textile is evident; as Jones and Stallybrass comment: We need to understand the antimatedness of clothes, their ability to “pick up” subjects, to mould and shape them both physically and socially—to constitute subjects through their power as material memories […] Clothing is a worn world: a world of social relations put upon the wearer’s body. (2-3, emphasis added)The significant re-imagining of Japanese cultural and national identities are explored here through the cataclysmic impact of Western ideologies on Japanese cultural traditions. There are many ways to examine how indigenous cultures respond to European, British, or American (hereafter Western) influences, particularly in times of conflict (Wilk). Western ideology arrived in Japan after a long period of isolation (during which time Japan’s only contact was with Dutch traders) through the threat of military hostility and war. It is after this outside threat was realised that Japan’s adoption of military and industrial practices begins. The re-imagining of their national identity took many forms, and the inclusion of a Western-style military costuming as a schoolboy uniform became a highly visible indicator of Japan’s mission to protect its sovereign integrity. A brief history of Japan’s rise from a collection of isolated feudal states to a unified military power, in not only the Asian Pacific region but globally, demonstrates the speed at which they adopted the Western mode of warfare. Gunboats on Japan’s ShorelinesJapan was forcefully opened to the West in the 1850s by America under threat of First Name Perry’s ‘gunboat diplomacy’ (Hillsborough 7-8). Following this, Japan underwent a rapid period of modernisation, and an upsurge in nationalism and military expansion that was driven by a desire to catch up to the European powers present in the Pacific. Noted by Ian Ferguson in Civilization: The West and the Rest, Unsure, the Japanese decided […] to copy everything […] Japanese institutions were refashioned on Western models. The army drilled like Germans; the navy sailed like Britons. An American-style system of state elementary and middle schools was also introduced. (221, emphasis added)This was nothing short of a wide-scale reorganisation of Japan’s entire social structure and governance. Under the Emperor Meiji, who wrested power from the Shogunate and reclaimed it for the Imperial head, Japan steamed into an industrial revolution, achieving in a matter of years what had taken Europe over a century.Japan quickly became a major player-elect on the world stage. However, as an island nation, Japan lacked the essentials of both coal and iron with which to fashion not only industrial machinery but also military equipment, the machinery of war. In 1875 Japan forced Korea to open itself to foreign (read: Japanese) trade. In the same treaty, Korea was recognised as a sovereign nation, separate from Qing China (Tucker 1461). The necessity for raw materials then led to the Sino-Japanese War (1894–95), a conflict between Japan and China that marked the emergence of Japan as a major world power. The Korean Peninsula had long been China’s most important client state, but its strategic location adjacent to the Japanese archipelago, and its natural resources of coal and iron, attracted Japan’s interest. Later, the Russo-Japanese War (1904–05), allowed a victorious Japan to force Russia to abandon its expansionist policy in the Far East, becoming the first Asian power in modern times to defeat a European power. The Russo-Japanese War developed out of the rivalry between Russia and Japan for dominance in Korea and Manchuria, again in the struggle for natural resources (Tucker 1534-46).Japan’s victories, together with the county’s drive for resources, meant that Japan could now determine its role within the Asia-Pacific sphere of influence. As Japan’s military, and their adoption of Westernised combat, proved effective in maintaining national integrity, other social institutions also looked to the West (Ferguson 221). In an ironic twist—while Victorian and Continental fashion was busy adopting the exotic, oriental look (Martin and Koda)—the kimono, along with other essentials of Japanese fashions, were rapidly altered (both literally and figuratively) to suit new, warlike ideology. It should be noted that kimono literally means ‘things that you wear’ and which, prior to exposure to Western fashions, signified all worn clothing (Dalby 65-119). “Wearing Things” in Westernised JapanAs Japan modernised during the late 1800s the kimono was positioned as symbolising barbaric, pre-modern, ‘oriental’ Japan. Indeed, on 17 January 1887 the Meiji Empress issued a memorandum on the subject of women’s clothing in Japan: “She [the Empress] believed that western clothes were in fact closer to the dress of women in ancient Japan than the kimonos currently worn and urged that they be adopted as the standard clothes of the reign” (Keene 404). The resemblance between Western skirts and blouses and the simple skirt and separate top that had been worn in ancient times by a people descended from the sun goddess, Amaterasu wo mikami, was used to give authority and cultural authenticity to Japan’s modernisation projects. The Imperial Court, with its newly ennobled European style aristocrats, exchanged kimono silks for Victorian finery, and samurai armour for military pomp and splendour (Figure 1).Figure 1: The Meiji Emperor, Empress and Crown Prince resplendent in European fashions on an outing to Asukayama Park. Illustration: Toyohara Chikanobu, circa 1890.It is argued here that the function of a uniform is to prepare the body for service. Maids and butlers, nurses and courtesans, doctors, policemen, and soldiers are all distinguished by their garb. Prudence Black states: “as a technology, uniforms shape and code the body so they become a unit that belongs to a collective whole” (93). The requirement to discipline bodies through clothing, particularly through uniforms, is well documented (see Craik, Peoples, and Foucault). The need to distinguish enemies from allies on the battlefield requires adherence to a set of defined protocols, as referenced in military fashion compendiums (see Molloy). While the postcolonial adoption of Western-based clothing reflects a new form of subservience (Rall, Kuechler and Miller), in Japan, the indigenous garments were clearly designed in the interests of ideological allegiance. To understand the Japanese sartorial traditions, the kimono itself must be read as providing a strong disciplinary element. The traditional garment is designed to represent an upright and unbending column—where two meters of under bindings are used to discipline the body into shape are then topped with a further four meters of a stiffened silk obi wrapped around the waist and lower chest. To dress formally in such a garment requires helpers (see Dalby). The kimono both constructs and confines the women who wear it, and presses them into their roles as dutiful, upper-class daughters (see Craik). From the 1890s through to the 1930s, when Japan again enters a period of militarism, the myth of the kimono again changes as it is integrated into the build-up towards World War II.Decades later, when Japan re-established itself as a global economic power in the 1970s and 1980s, the kimono was re-authenticated as Japan’s ‘traditional’ garment. This time it was not the myth of a people descended from solar deities that was on display, but that of samurai strength and propriety for men, alongside an exaggerated femininity for women, invoking a powerful vision of Japanese sartorial tradition. This reworking of the kimono was only possible as the garment was already contained within the framework of Confucian family duty. However, in the lead up to World War II, Japanese military advancement demanded of its people soldiers that could win European-style wars. The quickest solution was to copy the military acumen and strategies of global warfare, and the costumes of the soldiery and seamen of Europe, including Great Britain (Ferguson). It was also acknowledged that soldiers were ‘made not born’ so the Japanese educational system was re-vamped to emulate those of its military rivals (McVeigh). It was in the uptake of schoolboy uniforms that this re-imagining of Japanese imperial strength took place.The Japanese Schoolboy UniformCentral to their rapid modernisation, Japan adopted a constitutional system of education that borrowed from American and French models (Tipton 68-69). The government viewed education as a “primary means of developing a sense of nation,” and at its core, was the imperial authorities’ obsession with defining “Japan and Japaneseness” (Tipton 68-69). Numerous reforms eventually saw, after an abolition of fees, nearly 100% attendance by both boys and girls, despite a lingering mind-set that educating women was “a waste of time” (Tipton 68-69). A boys’ uniform based on the French and Prussian military uniforms of the 1860s and 1870s respectively (Kinsella 217), was adopted in 1879 (McVeigh 47). This jacket, initially with Prussian cape and cap, consists of a square body, standing mandarin style collar and a buttoned front. It was through these education reforms, as visually symbolised by the adoption of military style school uniforms, that citizen making, education, and military training became interrelated aspects of Meiji modernisation (Kinsella 217). Known as the gakuran (gaku: to study; ran: meaning both orchid, and a pun on Horanda, meaning Holland, the only Western country with trading relations in pre-Meiji Japan), these jackets were a symbol of education, indicating European knowledge, power and influence and came to reflect all things European in Meiji Japan. By adopting these jackets two objectives were realised:through the magical power of imitation, Japan would, by adopting the clothing of the West, naturally rise in military power; and boys were uniformed to become not only educated as quasi-Europeans, but as fighting soldiers and sons (suns) of the nation.The gakuran jacket was first popularised by state-run schools, however, in the century and a half that the garment has been in use it has come to symbolise young Japanese masculinity as showcased in campus films, anime, manga, computer games, and as fashion is the preeminent garment for boybands and Japanese hipsters.While the gakuran is central to the rise of global militarism in Japan (McVeigh 51-53), the jacket would go on to form the basis of the Sun Yat Sen and Mao Suits as symbols of revolutionary China (see McVeigh). Supposedly, Sun Yat Sen saw the schoolboy jacket in Japan as a utilitarian garment and adopted it with a turn down collar (Cumming et al.). For Sun Yat Sen, the gakuran was the perfect mix of civilian (school boy) and military (the garment’s Prussian heritage) allowing him to walk a middle path between the demands of both. Furthermore, the garment allowed Sun to navigate between Western style suits and old-fashioned Qing dynasty styles (Gerth 116); one was associated with the imperialism of the National Products Movement, while the other represented the corruption of the old dynasty. In this way, the gakuran was further politicised from a national (Japanese) symbol to a global one. While military uniforms have always been political garments, in the late 1800s and early 1900s, as the world was rocked by revolutions and war, civilian clothing also became a means of expressing political ideals (McVeigh 48-49). Note that Mahatma Ghandi’s clothing choices also evolved from wholly Western styles to traditional and emphasised domestic products (Gerth 116).Mao adopted this style circa 1927, further defining the style when he came to power by adding elements from the trousers, tunics, and black cotton shoes worn by peasants. The suit was further codified during the 1960s, reaching its height in the Cultural Revolution. While the gakuran has always been a scholarly black (see Figure 2), subtle differences in the colour palette differentiated the Chinese population—peasants and workers donned indigo blue Mao jackets, while the People’s Liberation Army Soldiers donned khaki green. This limited colour scheme somewhat paradoxically ensured that subtle hierarchical differences were maintained even whilst advocating egalitarian ideals (Davis 522). Both the Sun Yat Sen suit and the Mao jacket represented the rejection of bourgeois (Western) norms that objectified the female form in favour of a uniform society. Neo-Maoism and Mao fever of the early 1990s saw the Mao suit emerge again as a desirable piece of iconic/ironic youth fashion. Figure 2: An example of Gakuran uniform next to the girl’s equivalent on display at Ichikawa Gakuen School (Japan). Photo: Emerald King, 2015.There is a clear and vital link between the influence of the Prussian style Japanese schoolboy uniform on the later creation of the Mao jacket—that of the uniform as an integral piece of worn propaganda (Atkins).For Japan, the rapid deployment of new military and industrial technologies, as well as a sartorial need to present her leaders as modern (read: Western) demanded the adoption of European-style uniforms. The Imperial family had always been removed from Samurai battlefields, so the adoption of Western military costume allowed Japan’s rulers to present a uniform face to other global powers. When Japan found itself in conflict in the Asia Pacific Region, without an organised military, the first requirement was to completely reorganise their system of warfare from a feudal base and to train up national servicemen. Within an American-style compulsory education system, the European-based curriculum included training in mathematics, engineering and military history, as young Britons had for generations begun their education in Greek and Latin, with the study of Ancient Greek and Roman wars (Bantock). It is only in the classroom that ideological change on a mass scale can take place (Reference Please), a lesson not missed by later leaders such as Mao Zedong.ConclusionIn the 1880s, the Japanese leaders established their position in global politics by adopting clothing and practices from the West (Europeans, Britons, and Americans) in order to quickly re-shape their country’s educational system and military establishment. The prevailing military costume from foreign cultures not only disciplined their adopted European bodies, they enforced a new regime through dress (Rall 157-174). For boys, the gakuran symbolised the unity of education and militarism as central to Japanese masculinity. Wearing a uniform, as many authors suggest, furthers compliance (Craik, Nagasawa Kaiser and Hutton, and McVeigh). As conscription became a part of Japanese reality in World War II, the schoolboys just swapped their military-inspired school uniforms for genuine military garments.Re-imagining a Japanese schoolboy uniform from a European military costume might suit ideological purposes (Atkins), but there is more. The gakuran, as a uniform based on a close, but not fitted jacket, was the product of a process of advanced industrialisation in the garment-making industry also taking place in the 1800s:Between 1810 and 1830, technical calibrations invented by tailors working at the very highest level of the craft [in Britain] eventually made it possible for hundreds of suits to be cut up and made in advance [...] and the ready-to-wear idea was put into practice for men’s clothes […] originally for uniforms for the War of 1812. (Hollander 31) In this way, industrialisation became a means to mass production, which furthered militarisation, “the uniform is thus the clothing of the modern disciplinary society” (Black 102). There is a perfect resonance between Japan’s appetite for a modern military and their rise to an industrialised society, and their conquests in Asia Pacific supplied the necessary material resources that made such a rapid deployment possible. The Japanese schoolboy uniform was an integral part of the process of both industrialisation and militarisation, which instilled in the wearer a social role required by modern Japanese society in its rise for global power. Garments are never just clothing, but offer a “world of social relations put upon the wearer’s body” (Jones and Stallybrass 3-4).Today, both the Japanese kimono and the Japanese schoolboy uniform continue to interact with, and interrogate, global fashions as contemporary designers continue to call on the tropes of ‘military chic’ (Tonchi) and Japanese-inspired clothing (Kawamura). References Atkins, Jaqueline. Wearing Propaganda: Textiles on the Home Front in Japan, Britain, and the United States. Princeton: Yale UP, 2005.Bantock, Geoffrey Herman. Culture, Industrialisation and Education. London: Routledge & K. Paul, 1968.Black, Prudence. “The Discipline of Appearance: Military Style and Australian Flight Hostess Uniforms 1930–1964.” Fashion & War in Popular Culture. Ed. Denise N. Rall. Bristol: Intellect/U Chicago P, 2014. 91-106.Craik, Jenifer. Uniforms Exposed: From Conformity to Transgression. Oxford: Berg, 2005.Cumming, Valerie, Cecil Williet Cunnington, and Phillis Emily Cunnington. “Mao Style.” The Dictionary of Fashion History. Eds. Valerie Cumming, Cecil Williet Cunnington, and Phillis Emily Cunnington. Oxford: Berg, 2010.Dalby, Liza, ed. Kimono: Fashioning Culture. London: Vintage, 2001.Davis, Edward L., ed. Encyclopaedia of Contemporary Chinese Culture. London: Routledge, 2005.Dees, Jan. Taisho Kimono: Speaking of Past and Present. Milan: Skira, 2009.Ferguson, N. Civilization: The West and the Rest. London: Penguin, 2011.Foucault, Michel. Discipline and Punish: The Birth of the Prison. Trans. Alan Sheridan. London: Penguin, 1997. Gerth, Karl. China Made: Consumer Culture and the Creation of the Nation, Cambridge: East Asian Harvard Monograph 224, 2003.Gilbert, W.S., and Arthur Sullivan. The Mikado or, The Town of Titipu. 1885. 16 Nov. 2015 ‹http://math.boisestate.edu/gas/mikado/mk_lib.pdf›. Hillsborough, Romulus. Samurai Revolution: The Dawn of Modern Japan Seen through the Eyes of the Shogun's Last Samurai. Vermont: Tuttle, 2014.Jones, Anne R., and Peter Stallybrass, Renaissance Clothing and the Materials of Memory. Cambridge: Cambridge UP, 2000.Keene, Donald. Emperor of Japan: Meiji and His World, 1852-1912. New York: Columbia UP, 2002.King, Emerald L. “Schoolboys and Kimono Ladies.” Presentation to the Un-Thinking Asian Migrations Conference, University of Otago, Dunedin, New Zealand, 24-26 Aug. 2014. Kinsella, Sharon. “What’s Behind the Fetishism of Japanese School Uniforms?” Fashion Theory 6.2 (2002): 215-37. Kuechler, Susanne, and Daniel Miller, eds. Clothing as Material Culture. Oxford: Berg, 2005.Landow, George P. “Liberty and the Evolution of the Liberty Style.” 22 Aug. 2010. ‹http://www.victorianweb.org/art/design/liberty/lstyle.html›.Martin, Richard, and Harold Koda. Orientalism: Vision of the East in Western Dress. New York: Metropolitan Museum of Art, 1994.McVeigh, Brian J. Wearing Ideology: State, Schooling, and Self-Presentation in Japan. Oxford: Berg, 2000.Molloy, John. Military Fashion: A Comparative History of the Uniforms of the Great Armies from the 17th Century to the First World War. New York: Putnam, 1972.Peoples, Sharon. “Embodying the Military: Uniforms.” Critical Studies in Men’s Fashion 1.1 (2014): 7-21.Rall, Denise N. “Costume & Conquest: A Proximity Framework for Post-War Impacts on Clothing and Textile Art.” Fashion & War in Popular Culture, ed. Denise N. Rall. Bristol: Intellect/U Chicago P, 2014. 157-74. Tipton, Elise K. Modern Japan: A Social and Political History. 3rd ed. London: Routledge, 2016.Tucker, Spencer C., ed. A Global Chronology of Conflict: From the Ancient World to the Modern Middle East. Santa Barbara, CA: ABC-CLIO, 2013.V&A Kimono. Victoria and Albert Museum. “A History of the Kimono.” 2004. 2 Oct. 2015 ‹http://www.vam.ac.uk/content/articles/h/a-history-of-the-kimono/›.V&A Victorian. Victoria and Albert Museum. “The Victorian Vision of China and Japan.” 10 Nov. 2015 ‹http://www.vam.ac.uk/content/articles/t/the-victorian-vision-of-china-and-japan/›.Vincent, Susan J. The Anatomy of Fashion: Dressing the Body from the Renaissance to Today. Berg: Oxford, 2009.Wilde, Oscar. “The Decay of Lying.” 1889. In Intentions New York: Berentano’s 1905. 16 Nov. 2015 ‹http://virgil.org/dswo/courses/novel/wilde-lying.pdf›. Wilk, Richard. “Consumer Goods as a Dialogue about Development.” Cultural History 7 (1990) 79-100.

When the National Trust was established in 1895 its founders, Canon Rawnsley, Sir Robert Hunter and Octavia Hill, were, as Cannadine notes, “primarily concerned with preserving open spaces of outstanding natural beauty which were threatened with development or spoliation.” This was because, like Ruskin, Morris and “many of their contemporaries, they believed that the essence of Englishness was to be found in the fields and hedgerows, not in the suburbs and slums” (Cannadine 227). It was important to protect these sites of beauty and historical interest from development not only for what they were but for what they purportedly represented—an irreplaceable repository of the nation’s “spiritual values”, and thus a vital antidote to the “base materialism” of the day. G.M. Trevelyan, who I am quoting here, noted in two pieces written on behalf of the Trust in the 1920s and 30s, that the “inexorable rise of bricks and mortar” and the “full development of motor traffic” were laying waste to the English countryside. In the face of this assault on England’s heartland, the National Trust provided “an ark of refuge” safeguarding the nation’s cherished physical heritage and preserving its human cargo from the rising waters of materialism and despair (qtd. in Cannadine 231-2).Despite the extension of the road network and increasing private ownership of cars (up from 200,000 registrations in 1918 to “well over one million” in 1930), physical distance and economic hardship denied the majority of the urban population access to the countryside (Taylor 217). For the urban working classes recently or distantly displaced from the land, the dream of a return to rural roots was never more than a fantasy. Ford Madox Ford observed that “the poor and working classes of the towns never really go back” (Ford 58).Through the later nineteenth century the rural nostalgia once most prevalent among the working classes was increasingly noted as a feature of middle class sensibility. Better educated, with more leisure time and money at their disposal, these sentimental ruralists furnished a ready market for a new consumer phenomenon—the commodification of the English countryside and the packaging of the values it notionally embodied. As Valentine Cunningham observes, this was not always an edifying spectacle. By the late 1920s, “the terrible sounds of ‘Ye Olde England’ can already be heard, just off-stage, knocking together its thatched wayside stall where plastic pixies, reproduction beer-mugs, relics of Shakespeare and corn-dollies would soon be on sale” (Cunningham 229). Alongside the standard tourist tat, and the fiction and poetry that romanticised the rural world, a new kind of travel writing emerged around the turn of the century. Through an analysis of early-twentieth century notions of Englishness, this paper considers how the north struggled to find a place in H.V. Morton’s In Search of England (1927).In Haunts of Ancient Peace (1901), the Poet Laureate, Alfred Austin, described a journey through “Old England” as a cultural pilgrimage in quest of surviving vestiges of the nation’s essential identity, “or so much of it as is left” (Austin 18). Austin’s was an early example of what had, by the 1920s and 30s become a “boom market … in books about the national character, traditions and antiquities, usually to be found in the country” (Wiener 73). Longmans began its “English Heritage” series in 1929, introduced by the Prime Minister, Stanley Baldwin, with volumes on “English humour, folk song and dance, the public school, the parish church, [and] wild life”. A year later Batsford launched its series of books on “English Life” with volumes featuring “the countryside, Old English household life, inns, villages, and cottages” (Wiener 73). There was an outpouring of books with an overtly conservationist agenda celebrating journeys through or periods of residence in the countryside, many of them written by “soldiers like Henry Williamson and Edmund Blunden, who returned from the First War determined to preserve the rural England they’d known” (Cunningham 229; Blunden, Face, England; Roberts, Pilgrim, Gone ; Williamson). In turn, these books engendered an efflorescence of critical analyses of the construction of England (Hamilton; Haddow; Keith; Cavaliero; Gervais; Giles and Middleton; Westall and Gardiner).By the 1920s it was clear that a great many people thought they knew what England was, where it might be found, and if threatened, which parts of it needed to be rescued in order to safeguard the survival of its essential identity. By the same point, there were large numbers who felt, in Patrick Wright’s words, that “Some areas of the nation had been lost forever and in these no one should expect to find the traditional nation at all” (Wright 87).A key guide to the nation’s sacred sites in this period, an inventory of their relics, and an illustration of how its lost regions might be rescued for or erased from its cultural map, was provided in H.V. Morton’s In Search of England (1927). Initially published as a series of articles in the Daily Express in 1926, In Search of England went through nine editions in the two and a half years after its appearance in book form in 1927. With sales in excess of a million copies, as John Brannigan notes, the book went through a further twenty editions by 1943, and has remained continuously in print since (Brannigan).In his introduction Morton proposes In Search of England is simply “the record of a motor-car journey round England … written without deliberation by the roadside, on farmyard walls, in cathedrals, in little churchyards, on the washstands of country inns, and in many another inconvenient place” (Morton vii). As C.R. Perry notes, “This is a happy image, but also a misleading one” (Perry 434) for there was nothing arbitrary about Morton’s progress. Even a cursory glance at the map of his journey confirms, the England that Morton went in search of was overwhelmingly rural or coastal, and embodied in the historic villages and ancient towns of the Midlands or South.Morton’s biographer, Michael Bartholomew suggests that the “nodal points” of Morton’s journey are the “cathedral cities” (Bartholomew 105).Despite claims to the contrary, his book was written with deliberation and according to a specific cultural objective. Morton’s purpose was not to discover his homeland but to confirm a vision that he and millions of others cherished. He was not in search of England so much as reassuring himself and his readers that in spite of the depredations of the factory and the motor vehicle, it was still out there. These aims determined Morton’s journey; how long he spent in differing parts, what he recorded, and how he presented landscapes, buildings, people and material culture.Morton’s determination to celebrate England as rural and ancient needed to negotiate the journey north into an industrial landscape better known for its manufacturing cities, mining and mill towns, and the densely packed streets of the poor and working classes. Unable to either avoid or ignore this north, Morton needed to settle upon a strategy of passing through it without disturbing his vision of the rural idyll. Narratively, Morton’s touring through the south and west of the country is conducted at a gentle pace. In my 1930 edition of the text, it takes 185 of the book’s 280 pages to bring him from London via the South Coast, Cornwall, the Cotswolds and the Welsh marches, to Chester. The instant Morton crosses the Lancashire border, his bull-nosed Morris accelerates through the extensive northern counties in a mere thirty pages: Warrington to Carlisle (with a side trip to Gretna Green), Carlisle to Durham, and Durham to Lincoln. The final sixty-five pages return to the more leisurely pace of the south and west through Norfolk and the East Midlands, before the journey is completed in an unnamed village somewhere between Stratford upon Avon and Warwick. Morton spends 89 per cent of the text in the South and Midlands (66 per cent and 23 per cent respectively) with only 11 per cent given over to his time in the north.If, as Genette has pointed out, narrative deceleration results in the descriptive pause, it is no coincidence that this is the recurring set piece of Morton’s treatment of the south and west as opposed to the north. His explorations take dwelling moments on river banks and hill tops, in cathedral closes and castle ruins to honour the genius loci and imagine earlier times. On Plymouth Hoe he sees, in his mind’s eye, Sir Walter Raleigh’s fleet set sail to take on the Armada; at Tintagel it is Arthur, wild and Celtic, scaling the cliffs, spear in hand; at Buckler’s Hard amid the rotting slipways he imagines the “stout oak-built ships which helped to found the British Empire”, setting out on their journeys of conquest (Morton 39). At the other extreme, Genette observes, that narrative acceleration produces ellipsis, where details are omitted in order to render a more compact and striking expression. It is the principle of ellipsis, of selective omission, which compresses the geography of Morton’s journey through the north with the effect of shaping reader experiences. Morton hurries past the north’s industrial areas—shuddering at the sight of smoke or chimneys and averting his gaze from factory and slum.As he crosses the border from Cheshire into Lancashire, Morton reflects that “the traveller enters Industrial England”—not that you would know it from his account (Morton 185). Heading north towards the Lake District, he steers a determined path between “red smoke stacks” rising on one side and an “ominous grey haze” on the other, holding to a narrow corridor of rural land where, to his relief, he observes men “raking hay in a field within gunshot of factory chimneys” (Morton 185-6). These redolent, though isolated, farmhands are of greater cultural moment than the citadels of industry towering on either side of them. While the chimneys might symbolise the nation’s economic potency, the farmhands embody the survival of its essential cultural and moral qualities. In an allusion to the Israelites’ passage through the Red Sea from the Book of Exodus, the land that the workers tend holds back the polluted tide of industry, furnishing relief from the factory and the slum, granting Morton safe passage through the perils of modernity and into the Promised Land–or at least the Lake District. In Morton’s view this green belt is not only more essentially English than trade and industry, it is also expresses a nobler and more authentic Englishness.The “great industrial new-rich cities of northern England—vast and mighty as they are,” Morton observes, “fall into perspective as mere black specks against the mighty background of history and the great green expanse of fine country which is the real North of England” (Morton 208). Thus, the rural land between Manchester and Liverpool expands into a sea of green as the great cities shrink on the horizon, and the north is returned to its origins.What Morton cannot speed past or ignore, what he is compelled or chooses to confront, he transforms, through the agency of history, into something that he and England can bear to own. Tempted into Wigan by its reputation as a comic nowhere-land, a place whose name conjured a thousand music hall gags, Morton confesses that he had expected to find there another kind of cliché, “the apex of the world’s pyramid of gloom … dreary streets and stagnant canals and white-faced Wigonians dragging their weary steps along dull streets haunted by the horror of the place in which they are condemned to live” (Morton 187).In the process of naming what he dreads, Morton does not describe Wigan: he exorcises his deepest fears about what it might hold and offers an incantation intended to hold them at bay. He “discovers” Wigan is not the industrial slum but “a place which still bears all the signs of an old-fashioned country town” (Morton 188). Morton makes no effort to describe Wigan as it is, any more than he describes the north as a whole: he simply overlays them with a vision of them as they should be—he invents the Wigan and the north that he and England need.Having surveyed parks and gardens, historical monuments and the half-timbered mock-Tudor High Street, Morton returns to his car and the road where, with an audible sigh of relief, he finds: “Within five minutes of notorious Wigan we were in the depth of the country,” and that “on either side were fields in which men were making hay” (Morton 189).In little more than three pages he passes from one set of haymakers, south of town, to another on its north. The green world has all but smoothed over the industrial eyesore, and the reader, carefully chaperoned by Morton, can pass on to the Lake District having barely glimpsed the realities of industry and urbanism, reassured that if this is the worst that the north has to show then the rural heartland and the essential identity it sustains are safe. Paradoxically, instead of invalidating his account, Morton’s self-evident exclusions and omissions seem only to have fuelled its popularity.For readers of the Daily Express in the months leading up to and immediately after the General Strike of 1926, the myth of England that Morton proffered, of an unspoilt village where old values and traditional hierarchies still held true, was preferable to the violently polarised urban battlefields that the strike had revealed. As the century progressed and the nation suffered depression, war, and a steady decline in its international standing, as industry, suburban sprawl and the irresistible spread of motorways and traffic blighted the land, Morton’s England offered an imagined refuge, a real England that somehow, magically resisted the march of time.Yet if it was Morton’s triumph to provide England with a vision of its ideal spiritual home, it was his tragedy that this portrait of it hastened the devastation of the cultural survivals he celebrated and sought to preserve: “Even as the sense of idyll and peace was maintained, the forces pulling in another direction had to be acknowledged” (Taylor 74).In his introduction to the 1930 edition of In Search of England Morton approvingly acknowledged that a new enthusiasm for the nation’s history and heritage was abroad and that “never before have so many people been searching for England.” In the next sentence he goes on to laud the “remarkable system of motor-coach services which now penetrates every part of the country [and] has thrown open to ordinary people regions which even after the coming of the railways were remote and inaccessible” (Morton vii).Astonishingly, as the waiting charabancs roared their engines and the village greens of England enjoyed the last hours of their tranquillity, Morton somehow failed to make the obvious connection between these unique cultural and social phenomena or take any measure of their potential consequences. His “motoring pastoral” did more than alert the barbarians to the existence of the nation’s hidden treasures, as David Matless notes it provided them with a route map, itinerary and behavioural guide for their pillages (Matless 64; Peach; Batsford).Yet while cultural preservationists wrung their hands in horror at the advent of the day-tripper slouching towards Barnstaple, for Morton this was never a cause for concern. The nature of his journey and the form of its representation demonstrate that the England he worshipped was more an imaginary than a physical space, an ideal whose precise location no chart could fix and no touring party defile. ReferencesAustin, Alfred. Haunts of Ancient Peace. London: Macmillan, 1902.Bartholomew, Michael. In Search of H.V. Morton. London: Methuen, 2004.Batsford, Harry. How to See the Country. London: B.T. Batsford, 1940.Blunden, Edmund. The Face of England: In a Series of Occasional Sketches. London: Longmans, 1932.———. English Villages. 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