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The historical geography of farming in the West Central Region of Scotland has been under-researched. Generalisations based on research relating to other parts of the country are misleading because the development and forms of agriculture in the West Central Region were distinctive. Traditionally this is an area of dairy farming which, during the research period (c.1850-1930) was characterised by small family labour farms. The concentration of small farms, on which the faming family and a few hired workers formed the core labour-force, and where the distinctions between employer and employed were less than on the large arable farms of the East, had consequences for rural social structure, mitigating the effects of capitalism. Through a small set of family labour farms, and the families associated with them, the thesis takes a grassroots approach to exploring the pattern of life on the farms of the Region, with particular regard to gender relations. The survival of such farms, contrary to Marxist expectations is investigated, along with the resilience of the farms during the period of ‘The Great Agricultural Depression.’ Glasgow, the economic capital of the Region, underwent phenomenal growth during the nineteenth century, and had a massive impact upon local agriculture. Glasgow and its satellite towns were a market for agricultural produce, and a source of imported livestock feed, and fertilisers. The fashions, in the town, for consumer goods and non-traditional foodstuffs spread out to the surrounding Region, and interaction between town and country was facilitated by the development of the railways. The significance of farm location in relation to Glasgow is assessed.

The contributors draw on their professional experience in school and community settings to describe a wide variety of suitable therapeutic interventions that enable children to deal with experiences of trauma, loss, abuse, and other risk factors that may affect their ability to reach their full academic and personal potentials.

Twenty-two students from two sixth grade placements, i.e. regular education and academically talented, took part in the study. Children were matched by age and then randomly assigned to either the experimental or control condition. The Torrance Tests for Creative Thinking, Figural Form A and B, respectively, were administered as pre- and post-test measures. The effect of six workshop using verbal tasks designed to train skills in problem solving such as brainstorming, fluency, flexibility was assessed. Pre- and post-test scores on fluency, flexibility, originality, and elaboration were compared. A Chi-square analysis indicated no initial differences between. the groups and no significant gains as a result of the problem solving training. Mean group gains in the experimental groups were present. Limitations of the study and implications for future research are discussed.

In your editorial, Messages From a Prison (May 4), you have brought to light glaring faults and dangers of our penal system. Idleness and frustration drive undisciplined, unscrupulous prisoners to desperation and insanity, making them perpetrate more and greater crimes. Penal treatment centres are the only hope of...

I would be obliged if. for the Information of your readers, you would publish the following excerpts from the brief on religious education presented to North \\orjt Board of Education on February 13. by The Christisn Women's Council on Education. As the Board agreed with our point of view, against opposition we think some of our argument, as well...

Undenominational Judale-Christianlty is the religion which is officially taught in Ontario for the same reason that Judaism is taught in Israel or any other religion is taught in the country to which it belongs. Canada was founded and pioneered by Christians. Education was developed and the early schools were built by the church, Isn't...

In an attempt to begin to understand the very essence of these individuals and of this phenomenon, an educated light has been cast upon this religious arena in order to be of assistance to counselors and counselor educators.This study explored the family history of each sister: her decision to join the community, the factors that maintain her chosen lifestyle, and her views on contemporary issues. Twenty-nine volunteers from five different orders across the United States completed a written questionnaire, from which the data was collected.Forty-four percent of the total sample are of German/Irish descent. Seventy-nine percent come from middle-class families. The predominant religion practiced by both parents, as the child grew up, was Catholicism. Eighty-nine percent attended parochial grammar school and eighty-six percent first thought about religious life during junior high school.The results indicate ninety-three percent chose religious life as a response to God’s call. Ninety-six percent of the total sample find religious life rewarding and fifty-five percent maintain their lifestyle particularly to be of service to God’s people.An overwhelming one hundred percent of the total sample indicated they are supportive of the ordination of women priests. Ninety-three percent believe religious should be politically active. Ninety-six percent are in favor of birth control for couples. Eighty-six percent view homosexuality in a positive light, and ninety-one percent believe the Church structure must change.Results indicated that there were differences in factors such as age, family history, and occupation, but, for the most part, the majority of these young women think alike on many of the key issues that face the Church today. As different as individuals are, these women are good representatives of the young religious who are not afraid to take on the traditionally old, patriarchal pontificate and his men.

Researchers have increasingly promoted an emerging paradigm of Indigenous archaeology, which includes an array of practices conducted by, for, and with Indigenous communities to challenge the discipline's intellectual breadth and political economy. McGhee (2008) argues that Indigenous archaeology is not viable because it depends upon the essentialist concept of “Aboriginalism.” In this reply, we correct McGhee's description of Indigenous Archaeology and demonstrate why Indigenous rights are not founded on essentialist imaginings. Rather, the legacies of colonialism, sociopolitical context of scientific inquiry, and insights of traditional knowledge provide a strong foundation for collaborative and community-based archaeology projects that include Indigenous peoples.