Dementia presents a significant social issue in a hyper-cognitive culture where stigma, relational neglect, and isolation still accompany forgetfulness. This raises serious theological, ecclesiological, and pastoral questions calling for a Christian response. To fight against a malignant social positioning of anyone as an "an empty shell" is crucial; nonetheless, there is another pressing reality, the reality of ongoing loss. Often the focus is on one or the other side: affirming personhood or acknowledging loss and grief. Spiritual caregiving and Christian pastoral caregiving are uniquely placed to offer both sustaining relationship and grief support to both caregivers and persons with dementia. This pastoral approach emerges from cultural scholarship, rigorous on-the-ground research, and theological reflection on God's purposes in responding to persons in and beyond the Christian community. Christian communities are called to be places of agape love, compassion, and hospitality. We, individually and corporately, are called to care: to love, honor, value, comfort, and sustain one another--and "one another" includes those who travel the road of forgetting and those who travel with them. This fresh pastoral approach offers theologically and culturally informed, practical ways of sustaining persons in the midst of their losses, throughout the dementia journey.
This book tells the story of how the moderate right in the Labour Party, trumped by the left for a decade and weakened by defections to the SDP in 1981, fought back organisationally to regain control of the party by 1985, producing an NEC supportive of Neil Kinnock and ready to expel Militant, introduce One-Member-One-Vote and return the party to electability. It describes the Manifesto Group of Labour MPs, Labour Solidarity, Forward Labour and the all-important but secret St Ermins Group of senior trade unionists, each of which strove to ensure that the party represented Labour voters and trade union members. Written by an insider, it draws on extensive interviews with all the key players and unique access to private papers and closed archives to explain how the moderates triumphed over the hard left.
On 2 September 1845, the convict ship Tasmania left Kingstown Harbour for Van Diemen’s Land with 138 female convicts and their 35 children. On 3 December, the ship arrived into Hobart Town. While this book looks at the lives of all the women aboard, it focuses on two women in particular: Eliza Davis, who was transported from Wicklow Gaol for life for infanticide, having had her sentence commuted from death, and Margaret Butler, sentenced to seven years’ transportation for stealing potatoes in Carlow.Using original records, this study reveals the reality of transportation, together with the legacy left by these women in Tasmania and beyond, and shows that perhaps, for some, this Draconian punishment was, in fact, a life-saving measure.
During the latter half of the nineteenth century and the first decades of the twentieth, colonial expansion prompted increasing numbers of genteel women to establish their family homes in far-flung corners of the world. This work explores ways in which the women’s values, as expressed through their personal and household possessions, specifically their dress, living rooms, gardens and food, were instrumental in constructing various forms of genteel society in alien settings. Lawrence examines the transfer and adaptation of British female gentility in various locations across the British Empire, including Africa, New Zealand and India. In so doing, she offers a revised reading of the behaviour, motivations and practices of female elites, thereby calling into doubt the oft-stated notion that such women were a constraining element in new societies.
Dementia presents a significant social issue in a hyper-cognitive culture where stigma, relational neglect, and isolation still accompany forgetfulness. This raises serious theological, ecclesiological, and pastoral questions calling for a Christian response. To fight against a malignant social positioning of anyone as an "an empty shell" is crucial; nonetheless, there is another pressing reality, the reality of ongoing loss. Often the focus is on one or the other side: affirming personhood or acknowledging loss and grief. Spiritual caregiving and Christian pastoral caregiving are uniquely placed to offer both sustaining relationship and grief support to both caregivers and persons with dementia. This pastoral approach emerges from cultural scholarship, rigorous on-the-ground research, and theological reflection on God's purposes in responding to persons in and beyond the Christian community. Christian communities are called to be places of agape love, compassion, and hospitality. We, individually and corporately, are called to care: to love, honor, value, comfort, and sustain one another--and "one another" includes those who travel the road of forgetting and those who travel with them. This fresh pastoral approach offers theologically and culturally informed, practical ways of sustaining persons in the midst of their losses, throughout the dementia journey.
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