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BEASLEY-Chaplain Louis J., LT, COL (retired) US Army 1993, of Ayer, Mass. Husband of the late Lauvenia C. (Minor) Beasley. Beloved father of George F. Beasley of Thomaston, ME; Louis J. Beasley, Jr. of Reston, VA; Sayde Gray of Atlanta, GA; Winnie C.

Flores was assigned to the 2nd Battalion, 14th Infantry Regiment, 2nd Brigade Combat Team, 10th Mountain Division in Fort Drum, N.Y. Chaplain Neal J. Buckon said during the service that Flores had dreamed of joining the Army since he was 5 years old. both retired from the Army as sergeants first class. Flores' grandfather served in the Air Force, Buckon said.

As the vehicles approached Route 80, state Trooper Robert Wetzelberger got behind [Rudolf Appelmann] for support. The pair chased the Jeep onto Route 80 east. [Emanuel J. Walker] jumped from the Jeep and headed across the highway overpass - with Appelmann running behind - before disappearing into the woods, authorities said. Wetzelberger made it to the other side of the overpass, where he was joined by Detective Craig J. Chaplain from the auto theft task force. Minutes later, Chaplain spotted a sweating Walker on McBride Avenue. Walker ran, authorities said, but was caught by Chaplain and sheriff's Officer Brain Dalton, who turned him over to Wetzelberger.

During the height of the Korean conflict, 1950-51, Orthodox Jewish chaplain Milton J. Rosen wrote 19 feature-length articles for Der Morgen Zhornal , a Yiddish daily in New York, documenting his wartime experiences as well as those of the servicemen under his care. Rosen was among those nearly caught in the Chinese entrapment of American and Allied forces in North Korea in late 1950, and some of his most poignant writing details the trying circumstances that faced both soldiers and civilians during that time. As chaplain, Rosen was able to offer a unique account of the American Jewish experience on the frontlines and in the United States military while also describing the impact of the American presence on Korean citizens and their culture. His interest in Korean attitudes toward Jews is also a significant theme within these articles. Stanley R. Rosen has translated his father's articles into English and provides background on Milton Rosen's military service before and after the Korean conflict. He presents an introductory overview of the war and includes helpful maps and photographs. The sum is a readable account of war and its turmoil from an astute and compassionate observer.

L’idée que la ressource religieuse constitue un puissant outil de réhabilitation personnelle pour des personnes en situation de vulnérabilité justifie habituellement la présence d’accompagnants religieux dans les institutions de santé et carcérales. Dans les sociétés contemporaines, ces derniers doivent composer avec le droit à la liberté religieuse d’une population dont les croyances et trajectoires spirituelles sont de plus en plus diversifiées. Au Québec, où l’accompagnement religieux était traditionnellement dévolu aux aumôniers chrétiens, celui-ci s’appuie désormais sur une approche interconfessionnelle du soin spirituel dans les institutions de santé, et sur une perspective multiconfessionnelle dans les institutions carcérales. À travers les témoignages d’accompagnants en centres de détention rencontrés dans le cadre de deux études ethnographiques et documentées dans la littérature, nous discutons la perspective multiconfessionnelle en explorant comment deux pratiques d’accompagnement issues de religions minoritaires sont organisées et vécues. Nous présentons d’abord la perspective d’accompagnement multiconfessionnelle qui prévaut dans les milieux carcéraux provinciaux et fédéraux en la comparant au modèle interconfessionnel qui prévaut en institutions de santé. Puis, nous comparons les voies de restauration personnelle que permettent la praxis musulmane et les techniques bouddhistes. En comparant ces deux accompagnements, nous discutons des possibilités et limites qu’offrent les ressources religieuses dans l’univers carcéral, ces dernières pouvant être mobilisées en vertu de motifs et selon des niveaux stratégiques divers.

Self-organized Biological Dynamics and Non-linear Control edited by J. Walleczwek; Mathematical Models for Biological Pattern Formation edited by P. K. Maini and H. G. Othmer; and On Growth and Form edited by M. A. J. Chaplain, D. Sing and J. C. Mclachlan are reviewed.

In this article, I discuss the main ideas, strengths and limitations of Hostility to Hospitality: Spirituality and Professional Socialization with Medicine, a book written by Michael J. Balboni and Tracy Balboni. I identify the key strength of this work as the in-depth, well-researched description of the relationship between medicine and religion/spirituality and its influence on the Western, healthcare system. I discuss the main points made by the authors and suggest this book as a must-read for anyone who wants to improve the ethos of the modern medical system. However, I also advise readers critically assess the clinical suggestions made in the book, recommending that chaplains be consulted to improve how the Balbonis' ideas are put into practice in the healthcare system.

Contrairement au modèle français, le centre allemand de rétention d’étrangers en situation irrégulière étudié ici ne prévoit pas d’autre intervention extérieure que celle des aumôniers. Leur champ d’action déborde cependant largement le cadre de l’assistance spirituelle pour inclure la défense des droits des étrangers retenus et la contestation politique du dispositif d’enfermement. Le huis clos de la rétention met ainsi en scène deux groupes professionnels, aumôniers et policiers, aux objectifs a priori inconciliables. Tout en éclairant les origines de cette cohabitation singulière, j’analyserai ici ce que l’intervention d’acteurs religieux dans un dispositif étatique de contrainte fait à la construction, par chaque famille d’acteurs, de sa légitimité professionnelle, et aux pratiques d’assistance et de contrôle qui en découlent. Contrary to the French model, the German detention and deportation centre for irregular migrants that has been studied here does not allow for any third parties other than chaplains. However, their scope of action goes far beyond spiritual assistance and extends to the defence of detained aliens’ rights and political contestation of the confinement regime. The detention centre therefore brings together two professional groups, chaplains and police officers, whose goals are a priori irreconcilable. After explaining the origins of this unique juxtaposition, I will analyse here the impact of the presence of religious actors within the state confinement regime on the construction, by each group of actors, of its professional legitimacy and on the practices of assistance and control that go along with it.