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Journal articles on the topic 'Salvation Army in Australia'

Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

Daniel, Esther. "‘Solving an Empire problem’: the Salvation Army and British juvenile migration to Australia." History of Education Review 36, no. 1 (June 24, 2007): 33–48. http://dx.doi.org/10.1108/08198691200700003.

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2

William Best, David, Gerard Byrne, David Pullen, Jacqui Kelly, Karen Elliot, and Michael Savic. "Therapeutic communities and the local community: isolation or integration?" Therapeutic Communities: The International Journal of Therapeutic Communities 35, no. 4 (December 2, 2014): 150–58. http://dx.doi.org/10.1108/tc-07-2014-0024.

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Purpose – The purpose of this paper is to test the feasibility of utilising an Asset-Based Community Development (ABCD) model in the context of an Alcohol and Other Drug Therapeutic Community, and to use this as a way of assessing how TCs can contribute to the local communities in which they are sited. Design/methodology/approach – This is a qualitative action research project, based on an evolving model in which key stakeholders from participating sites were instrumental in shaping processes and activities, that is a partnership between a research centre, Turning Point in Melbourne, Australia

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3

McGaffin, Breanna, Frank P. Deane, and Peter J. Kelly. "Community participation and mental health prior to treatment." Advances in Dual Diagnosis 10, no. 2 (May 15, 2017): 57–70. http://dx.doi.org/10.1108/add-10-2016-0017.

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Purpose The purpose of this paper is to investigate Keyes’ (2007) model of mental health, the presence (flourishing) or absence (languishing) of social, emotional and psychological wellbeing, in the context of drug and alcohol misuse and the frequency and pattern of community participation (engaging in society). Design/methodology/approach Participants were 1,815 individuals (70 per cent male) who entered residential substance misuse treatment provided by The Salvation Army. Questionnaires were completed at intake assessments with The Salvation Army staff. The data were compared with populatio

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4

Cameron, Andrew, Bruce Stevens, Rhonda Shaw, Peter Bewert, Mavis Salt, and Jennifer Ma. "Towards a ‘Social Anthropology’ of End-of-Life Moral Deliberation: A Study of Australian Salvation Army Officers." Studies in Christian Ethics 33, no. 3 (May 29, 2019): 299–317. http://dx.doi.org/10.1177/0953946819847996.

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A research project by the Schools of Theology and Psychology of Australia’s Charles Sturt University surveyed a large sample of Salvation Army officers. This article considers survey responses to two questions relating to end-of-life care: the use of pain medications that may shorten life, and the cessation of fluid and food intake. The results of the analyses are evaluated in terms of Michael Banner’s proposal that moral theology should more assiduously converse with ‘patient ethnographic study’, which the survey instantiates to some extent. Banner’s proposal and the results of the survey are

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5

Prakash, Shamant, Shannon Brown, Michelle Murphy, and Brett Williams. "Paramedic student empathetic attitudes towards homelessness: a mixed methods pilot study." International Journal of Emergency Services 9, no. 3 (May 8, 2020): 273–82. http://dx.doi.org/10.1108/ijes-08-2019-0047.

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PurposeCurrent statistics highlight the increasing prevalence of homelessness in Australia, however, there is scant research regarding empathy and homelessness in the paramedic literature. Research in other areas of healthcare demonstrates that interaction with the homeless can positively impact empathetic attitudes and also highlights the opportunity to examine if these results are consistent or generalisable to the Australian paramedic profession. Therefore, the aim of our study was to explore paramedic students' empathetic attitudes towards homelessness.Design/methodology/approachA sequenti

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6

Turner, Brie, and Frank Patrick Deane. "Length of stay as a predictor of reliable change in psychological recovery and well being following residential substance abuse treatment." Therapeutic Communities: The International Journal of Therapeutic Communities 37, no. 3 (September 12, 2016): 112–20. http://dx.doi.org/10.1108/tc-09-2015-0022.

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Purpose Longer length of stay (LOS) in residential alcohol and other drug treatment has been associated with more favourable outcomes, but the optimal duration has yet to be determined for reliable change indices. Optimal durations are likely to be a function of participant and problem characteristics. The purpose of this paper is to determine whether LOS in a residential therapeutic community for alcohol and other drug treatment community independently predicts reliable change across a range of psychological recovery and well-being measures. Design/methodology/approach In total, 380 clients f

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7

Howson, Keith. "The Salvation Army." Managerial Auditing Journal 20, no. 7 (September 2005): 649–62. http://dx.doi.org/10.1108/02686900510611203.

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8

Brewbaker, James, and Jodi Hottel. "Salvation Army Sale." English Journal 94, no. 3 (January 1, 2005): 105. http://dx.doi.org/10.2307/30046441.

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9

Grant, H. Roger, and Clark C. Spence. "The Salvation Army Farm Colonies." Journal of American History 73, no. 4 (March 1987): 1055. http://dx.doi.org/10.2307/1904125.

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10

Moore, Michael J., and Norman H. Murdoch. "Origins of the Salvation Army." American Historical Review 101, no. 4 (October 1996): 1208. http://dx.doi.org/10.2307/2169699.

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11

McClymer, John F., and Clark C. Spence. "The Salvation Army Farm Colonies." American Historical Review 91, no. 3 (June 1986): 751. http://dx.doi.org/10.2307/1869311.

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12

Grant, Frank R., and Clark C. Spence. "The Salvation Army Farm Colonies." Western Historical Quarterly 18, no. 1 (January 1987): 79. http://dx.doi.org/10.2307/968952.

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13

Etter, Dave. "At the Salvation Army Store." Iowa Review 33, no. 3 (December 2003): 174–75. http://dx.doi.org/10.17077/0021-065x.5774.

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14

Myers, Phyllis Marie Goudy, and Clark C. Spence. "The Salvation Army Farm Colonies." Sociological Analysis 48, no. 1 (1987): 94. http://dx.doi.org/10.2307/3711693.

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15

Clark, Janet. "The salvation army farm colonies." Social Science Journal 24, no. 3 (September 1, 1987): 349–51. http://dx.doi.org/10.1016/0362-3319(87)90088-7.

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16

Jacob, Jeffrey C., and Clark C. Spence. "The Salvation Army Farm Colonies." Journal for the Scientific Study of Religion 26, no. 1 (March 1987): 125. http://dx.doi.org/10.2307/1385854.

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17

Murdoch, Norman H. "Evangelical Sources of Salvation Army Doctrine." Evangelical Quarterly: An International Review of Bible and Theology 59, no. 3 (August 29, 1987): 235–44. http://dx.doi.org/10.1163/27725472-05903004.

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18

Pyper, Ted. "Theater 315—Salvation Army Times Square." Journal of the Acoustical Society of America 115, no. 5 (May 2004): 2480. http://dx.doi.org/10.1121/1.4782675.

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19

Middleton, Stuart. "Reputation Management in the Salvation Army." Journal of Management Inquiry 18, no. 2 (February 6, 2009): 145–57. http://dx.doi.org/10.1177/1056492608330446.

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20

Wilson, B. R., and Norman H. Murdoch. "The Origins of the Salvation Army." Journal for the Scientific Study of Religion 34, no. 4 (December 1995): 536. http://dx.doi.org/10.2307/1387357.

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21

Irvine, Helen. "THE LEGITIMIZING POWER OF FINANCIAL STATEMENTS IN THE SALVATION ARMY IN ENGLAND, 1865–1892." Accounting Historians Journal 29, no. 1 (June 1, 2002): 1–36. http://dx.doi.org/10.2308/0148-4184.29.1.1.

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Since its inception the Salvation Army has relied heavily on external funds to survive. There is evidence to suggest that at the time of its founding, in 19th century England, and in its early years, financial statements played a powerful legitimizing role. This was crucial to an organization like The Salvation Army, newly formed and in desperate need of funds. This view is consistent with institutional theory, which emphasizes the importance of such legitimacy. However, it challenges the notion, prevalent in academic literature on accounting in religious organizations, that there is a resista

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22

Mews, S. "Women in God's Army: Gender and Equality in the Early Salvation Army." English Historical Review CXXII, no. 495 (February 1, 2007): 277–78. http://dx.doi.org/10.1093/ehr/cel458.

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23

Donku Kang. "The History and Identity of the Salvation Army." Studies in Religion(The Journal of the Korean Association for the History of Religions) ll, no. 57 (December 2009): 1–29. http://dx.doi.org/10.21457/kars..57.200912.1.

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24

McKenzie, Beverley. "The Salvation Army Booth College of Mission Library." ANZTLA EJournal, no. 49 (April 29, 2019): 33–34. http://dx.doi.org/10.31046/anztla.v0i49.1206.

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25

Murdoch, N. H. "Salvation Army Disturbances in Liverpool, England, 1879-1887." Journal of Social History 25, no. 3 (March 1, 1992): 575–93. http://dx.doi.org/10.1353/jsh/25.3.575.

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26

Elstad, Hallgeir, and Per Arne Krumsvik. "The Salvation Army and the Norwegian Church Resistance." Kirchliche Zeitgeschichte 32, no. 2 (December 6, 2019): 379–404. http://dx.doi.org/10.13109/kize.2019.32.2.379.

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27

Wolf‐Branigin, Michael. "The Emergence of Formalized Salvation Army Addictions Treatment." Journal of Religion & Spirituality in Social Work: Social Thought 28, no. 3 (September 2009): 328–38. http://dx.doi.org/10.1080/15426430903070251.

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28

Stuehrenberg, Paul F. "Book Review: Historical Dictionary of the Salvation Army." International Bulletin of Missionary Research 32, no. 2 (April 2008): 105. http://dx.doi.org/10.1177/239693930803200222.

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29

Patey, Edward H. "Book Reviews : Is the Salvation Army a Church?" Expository Times 100, no. 10 (July 1989): 393. http://dx.doi.org/10.1177/001452468910001023.

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30

Eason, Andrew M. "Religion versus the Raj: The Salvation Army’s “Invasion” of British India." Mission Studies 28, no. 1 (2011): 71–90. http://dx.doi.org/10.1163/016897811x572195.

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AbstractEmerging as a mission in East London in 1865, the Salvation Army quickly became known for its militant and unconventional evangelism on the streets of British towns and cities. Convinced that unrepentant souls were headed for hell, Salvationists employed sensational tactics to attract the attention of the lower working classes. This strategy did not change when the Salvation Army sent a small party of missionaries to Bombay in 1882. They not only arrived in Indian dress but held noisy processions through the city’s streets. While these methods reflected the Salvation Army’s revivalist

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31

Van Die, Marguerite. "Women in God's Army: Gender and Equality in the Early Salvation Army (review)." University of Toronto Quarterly 74, no. 1 (2004): 533–34. http://dx.doi.org/10.1353/utq.2005.0024.

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32

Fitriani, Kristiana. "Eksplorasi Metode Penginjilan Gereja Bala Keselamatan Sebagai Model Untuk Menjangkau Suku Kaili Da’a Di Palu Sulawesi Tengah." Journal KERUSSO 4, no. 2 (September 25, 2019): 33–42. http://dx.doi.org/10.33856/kerusso.v4i2.111.

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The Kaili are a native of Palu - Central Sulawesi and are one of the target groups for sharing the gospel. According to observations and empirical data in the field, the Kaili tribe consists of three groups with a variety of cultures. The three groups are often referred to as the Da'a, the Ledo and the Tara. In terms of religion and belief, there are very striking differences. The Kaili Da'a are almost entirely Christian. The Kaili Ledo people, only a small proportion are Christians, some are Muslim and ethnic beliefs. The people of Kaili Tara are almost entirely Muslim, in fact almost none ar

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33

Zakharina, V. S. "History of Salvation Army Establishment in the Russian Empire." Университетский научный журнал, no. 42 (2018): 83–87. http://dx.doi.org/10.25807/pbh.22225064.2018.42.83.87.

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34

Eason, Andrew M. "George Scott Railton: Father of Salvation Army World Missions." Methodist History 59, no. 2 (January 1, 2021): 71–91. http://dx.doi.org/10.5325/methodisthist.59.2.0071.

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35

Garland, Dennis, and Michael Darcy. "‘Working Together?’: The Salvation Army and the Job Network." Organization 16, no. 5 (August 20, 2009): 755–74. http://dx.doi.org/10.1177/1350508409339114.

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36

Sargeant, Adrian, and Jane Hudson. "Developing planned giving at the Salvation Army Southern Territory." International Journal of Nonprofit and Voluntary Sector Marketing 16, no. 3 (August 2011): 237–50. http://dx.doi.org/10.1002/nvsm.423.

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37

Wootton, Janet. "Book Review: Women in God’s Army: Gender and Equality in the Early Salvation Army." Feminist Theology 14, no. 1 (September 2005): 151–52. http://dx.doi.org/10.1177/0966735005058202.

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38

Chapman, Mark D. "David W. Taylor, Like a Mighty Army? The Salvation Army, the Church, and the Churches." Theology 119, no. 2 (February 17, 2016): 137–38. http://dx.doi.org/10.1177/0040571x15615465k.

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39

Myers, M. "Multivalent Landscape: The Salvation Army Kroc Community Center Case Study." Landscape Journal 32, no. 2 (January 1, 2013): 183–98. http://dx.doi.org/10.3368/lj.32.2.183.

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40

Spencer, Steven. "“Our Foreign Field”: records of the Salvation Army in Africa." African Research & Documentation 122 (2013): 35–52. http://dx.doi.org/10.1017/s0305862x00024225.

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In the autumn and winter of 1954 Commissioner John Allan, the second-incommand of the Salvation Army, visited Africa and travelled through those countries where The Salvation Army was then established: Kenya, Rhodesia, South Africa, Nigeria, the Gold Coast, French Equatorial Africa and the Belgian Congo. During his visit he met tribal and national leaders including, on 11 November 1954 in the Gold Coast, Kwame Nkrumah in his Presidential Office, where Commissioner Allan “asked God to guide Nkrumah as he controls the destiny of his people”.When an account of the tour was written up for publicat

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41

Enos, Gary. "Lawsuit: Salvation Army rehab programs subject participants to illegal conditions." Alcoholism & Drug Abuse Weekly 33, no. 21 (May 28, 2021): 1–7. http://dx.doi.org/10.1002/adaw.33081.

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42

Georgis, Dina. "A Muffled Scream: Queer Affects in Abdellah Taïa’s Salvation Army." Kohl: A Journal for Body and Gender Research 2, no. 1 (December 2015): 56–65. http://dx.doi.org/10.36583/kohl/1-2-7.

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This paper reads Abdellah Taïa’s Salvation Army, a semi-autobiographical film that chronicles the coming of age of a Moroccan boy through its queer affects. Set in both Morocco and Switzerland, Taïa’s protagonist is neither a victim nor oppressed by the socio-economic and patriarchal conditions of his existence. His sexuality is naive and perverse, exploited and exploitative. Queer knowledge in this film breaks down at many levels. The effect of this confusion is the film’s insistence on reading the narrative outside of easy sexual epistemologies. This paper defines “queer” not simply in terms

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43

Bailey, Carolyn J. R. "The Salvation Army and the United Nations-Being Good Neighbors." CrossCurrents 60, no. 3 (September 9, 2010): 352–67. http://dx.doi.org/10.1111/j.1939-3881.2010.00136.x.

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44

Martin, Lowry. "Defiant Deviance and Franco-Moroccan Cinema's Queer Representations of Masculinity." Journal of Bodies, Sexualities, and Masculinities 1, no. 1 (March 1, 2020): 80–103. http://dx.doi.org/10.3167/jbsm.2020.010106.

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AbstractIn the last decade, Franco-Moroccan directors have begun to explore culturally taboo and unrepresented sexual communities within Morocco. This article examines how two pioneering films, Abdellah Taïa's Salvation Army and Nabil Ayouch's Much Loved, contribute to an emerging cultural politics in the Arab-speaking world that is reframing marginalized or invisible sexualities. While these films address issues of sexual tourism, incest, and prostitution, among others, the focus of this article is on the films’ critiques of internalized homophobia, sexual tourism, and the sociopolitical powe

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45

LALLY, JAGJEET. "Crafting Colonial Anxieties: Silk and the Salvation Army in British India,circa1900–1920." Modern Asian Studies 50, no. 3 (February 4, 2016): 765–807. http://dx.doi.org/10.1017/s0026749x15000323.

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AbstractIn the early twentieth century, the Salvation Army in British India transformed its public profile and standing, shifting from being an organization seen by the state as a threat to social order, to being partner to the state in the delivery of social welfare programmes. At the same time, the Army also shaped discussion and anxieties about the precarious position of India's economy and sought to intervene on behalf of the state—or to present itself as doing so—in the rescue of India's traditional industries. The Army was an important actor in debates about the future of traditional ind

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46

Baylen, J. O., and Pamela J. Walker. "Pulling the Devil's Kingdom Down: The Salvation Army in Victorian Britain." Albion: A Quarterly Journal Concerned with British Studies 34, no. 4 (2002): 672. http://dx.doi.org/10.2307/4054705.

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47

Kang, Jong-Kwon. "Early Korean Protestant Mission and Education Ministry of the Salvation Army." Institute for Korean Christinity Culture 15 (June 30, 2021): 1–37. http://dx.doi.org/10.33199/kiccs.2021.15.1.

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48

Williams, S. C. "Pulling the Devil's Kingdom Down: The Salvation Army in Victorian Britain." English Historical Review 117, no. 470 (February 1, 2002): 212–14. http://dx.doi.org/10.1093/ehr/117.470.212.

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49

Moore, R. Laurence, and Diane Winston. "Red-Hot and Righteous: The Urban Religion of the Salvation Army." American Historical Review 105, no. 4 (October 2000): 1323. http://dx.doi.org/10.2307/2651479.

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50

Taiz, Lillian, and Diane Winston. "Red-Hot and Righteous: The Urban Religion of the Salvation Army." Journal of American History 87, no. 1 (June 2000): 253. http://dx.doi.org/10.2307/2567999.

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