During the past decade, significant public concern has focused on the use of the Internet to access child pornography and other legally objectionable material. Media reference to individuals involved in such activity typically portrays them as socially isolated ‘paedophiles’, ‘perverts’ and ‘sexual predators’ whose offence behaviour is encouraged by on-line associations with others who share their interest in this material. Although academic literature does not tend to adhere to the sensationalism of these views, it too suggests that on-line networks may be important in understanding the behaviour of individuals who seek to gratify an interest in legally objectionable material.A major aim of this thesis was to examine the relationship between involvement in Internet based social activity and involvement in accessing legally objectionable material via the Internet. As such, data collected during the investigation of a sample of 145 individuals identified as using the Internet to access legally objectionable material was subjected to a series of explorative analyses. These analyses revealed significant associations between individuals’ use of Internet applications facilitating directed, two way communication (eg. Email and ICQ) during the process of accessing legally objectionable material and indicators of increased personal investment in offence related activities.A second goal of this thesis was to identify variables associated with offenders’ decisions to engage in on-line social interaction during the process of accessing legally objectionable material. In turn, criminological and communications theory and research pertaining to the interpersonal behaviours that individuals engage in during criminal actions, and the characteristics of individuals who make use of socially facilitative Internet applications, was reviewed. Based on the findings of this review, it was hypothesised that offenders who engage in regular interaction with others outside of the Internet environment would be more likely than those who did not to seek out opportunities for interaction in the Internet environment. In line with this hypothesis, further systematic and detailed analysis of the data revealed an association between opportunities for interpersonal interaction in an offender’s home or work environment and the likelihood that offenders would make use of Internet applications facilitating online social interaction.

No description available.

This study was based on the premise that most people made funeral arrangements only after a death had occurred and within a setting of emotional turmoil. The desire of the study was to make available material, and instruction which would help to prepare the practical materials, providing information for the survivors of the deceased listing the desires of the deceased for his or her bodily disposal. When this material had been completed it was found that over seventy percent of those who used the material, made their actual funeral arrangements or consciously made known their desires for their funeral arrangements, either in writing or verbally, before any time of trauma or crisis, and made others significantly more alert to the planners real desires for such a time. The over sixty-five (65+) age group is closer in years to the time of death when time is considered in the biological development of life. This age group will naturally have a larger percentage of deaths per thousand of population than any other age group in America. Florida contains the largest number of persons within this age group of any state. Our ministry location presents added problems in death crisis times because of location and problems of relationships to other geographic locations. Age, also, opens a door to the awareness of the need for pre-preparation that is usually ignored at other times of life. This same 'age' provides for the opportunity for an unusual ministry of pre-preparation. It is this ministry which was planned for and evolved from this study project. The average age and health conditions of the membership of the congregation to which the study was directed, provided a sense of urgency and emphasized the need for this act of ministry. This program resulted in financial outlay decrease. Emotional upset was seemingly eased for each participant. The study reflects information that could be available to any group that shows elements of interest for such a ministry. Although the study deals with an emotionally sensitive area, it also helps to remove the concept of morbidity which is found ingrained into the minds of many of the people who are approached on this subject. This study is, above all, a report of what is (in age and death) and what can or should be accomplished through a ministry of pre-preparation. Chapter VI stands alone as the focus of this study. It contains the goals toward which and from which the act of ministry evolved.

The purpose of the dissertation is to construct an integrated conceptual model of crises intervention for Gikuyu people that would effectively inform the conceptualization of the nature, the methods employed and the purpose of utilizing traditional Gikuyu families and Christian resources for crises intervention. It will also inform the values for integration and the usefulness of systems and the crisis theories for the construction of the model for the Gikuyu. Moreover, the dissertation will report the significance of Christian pastoral resources and the relation to Gikuyu. The model is a strategy in the attempt to revive some of the distorted Gikuyu people's values of family unity (belongingness), which was their norm for intervening into family crises. Family values of unity for the Gikuyu suffered distortion over the years of the Christian missionary work to the Gikuyu in the nineteenth century. The model is limited for use in the Presbyterian Church in Kenya. However, other churches serving Gikuyu people are welcome to use it. The study is intended to be a foundation for the development of authentic literature, focusing upon new approaches toward crises intervention for Gikuyu, intended to mobilize families systems, Christian resources, and other networking systems for better work of crisis intervention. From the systems and the crisis perspectives, the study examines the usefulness of systems and the crisis theories for their relevancy in developing a model of crises intervention for Gikuyu families. It examines the viability of correlation between traditional Gikuyu families resources and the Christian resources, examining how each one is related to the other. The term 'crisis intervention' refers to the usefulness and the effect of the work of correlating resources from the two perspectives. Correlation is the criteria for determining the interdependence of the two sources of intervention. The term 'model' refers to the proposed methods of approaches utilized in reviving values of families interdependency, unity, and belongingness. The term 'differentiation of self' informs the need for family members and significant others to work together for better working crisis, while each maintains individual unique abilities of differentiating intellectual decision-making from those of families emotional fusion. The dissertation uses two methods. The first method is founded on the concepts of families systems and the crisis theories for the construction of an effective model of crisis intervention for the Gikuyu and informing the reasons for its use. Second is the method of correlation which is a theological application to the action of mobilizing and utilizing the traditional Gikuyu resources together with Christian Gikuyu resources. In this second method Christ becomes the common norm of correlation for the purpose of liberation and the giving of hope to the individual and families in crisis. Moreover, through the theological method the integration of the model is accomplished. Before examining the usefulness of systems and crisis theories for analyzing data from the case study of illness, the history of the Gikuyu is examined. The purpose of the history is to inform the guidelines to which this model of crisis intervention should respond. For clarification purposes, these guidelines are the origin of the Gikuyu people, the nature of their corporate living; and the kinship governing principles. As part of the historical motivation of this dissertation, the role which was played by the social protest of the Gikuyu against Europeans and the missionaries is also examined. The protest was a symbol of dissatisfaction of the Gikuyu upon the mistreatment and the abuse of family values. The dissertation has several illustrations of crises intervention based on various concepts of family therapy which include: Uri Rueveni in networking families in crises, Murry Bowen's eight interlocking ideas of family therapy, Edward Wimberly's theory of pastoral care of the Black Church, and also the work of Nancy Boyd-Franklin in multisystems approach to family therapy. In concluding this study, it has been found that Gikuyu family and relational systems can be mobilized to resolve crises within the systems. It has also been discovered that the implication for further research is viable through the analyzing and the questioning of the claims in the data provided in this dissertation.

Virtually all of the research on the ethnic identity development of children in intercountry adoption (ICA) has been on transracial adoptions (TRA). Little is known about the ethnic socialisation of internationally adopted children, raised in racially similar adoptive homes. Within the TRA literature, it has been found that transracially adopted children tend to ethnically identify with the white majority culture. That tendency has also been linked to adoptive parents' attitudes about the birth culture, and speculation that most parents are assimilating their children to the dominant culture. Research on TRA has also revealed that despite low ethnic identification, most adoptees score highly on indices of self-concept. In the present study, 162 New Zealand adoptive families of European descent, with children adopted predominately from Eastern Europe, were surveyed concerning their experiences and attitudes about the importance of their children's birth culture. Results from the surveys showed that the majority of families engaged in a range of cultural activities, and made efforts to socialise with people of their child's birth ethnicity. In addition, most of the adoptive parents expressed a desire that their children ethnically identify with the birth culture, as well as with the New Zealand culture. Almost all of the families researched the birth country before travelling to collect their children, and most parents kept part or all of their child's original name. A sub-sample of 52 of the adopted children was also interviewed in a second phase of the study. Measures of ethnic identity were obtained, using the Multigroup Ethnic Identity Measure (Phinney, 1992), as were adjustment scores, using the Piers-Harris Children's Self-Concept Scale (Piers, 1984). Findings revealed that overall, the children had moderate identification with the birth culture, and moderate to high self-concept scores, which were not correlated with one another other. From the parent surveys, a scale was derived to assess the parent's sensitivity to culture. Known as the 'Cultural Sensitivity Measure' (CSM), this score was statistically compared to the children's ethnic identity scores, to test the assumption that the parents' attitudes about the birth culture would influence the children's ethnic identification with the birth culture. While the parents had moderate sensitivity scores, no relationship was found between the parents CSM scores and the children's MEIM scores. Overall, these findings suggest that the internationally adopted children in New Zealand are well adjusted, interested in their ethnic origins, and being parented by New Zealanders who support the children's interest in their birth culture. Future areas of research were identified, and recommendations to families, professionals and policymakers were offered.

Virtually all of the research on the ethnic identity development of children in intercountry adoption (ICA) has been on transracial adoptions (TRA). Little is known about the ethnic socialisation of internationally adopted children, raised in racially similar adoptive homes. Within the TRA literature, it has been found that transracially adopted children tend to ethnically identify with the white majority culture. That tendency has also been linked to adoptive parents' attitudes about the birth culture, and speculation that most parents are assimilating their children to the dominant culture. Research on TRA has also revealed that despite low ethnic identification, most adoptees score highly on indices of self-concept. In the present study, 162 New Zealand adoptive families of European descent, with children adopted predominately from Eastern Europe, were surveyed concerning their experiences and attitudes about the importance of their children's birth culture. Results from the surveys showed that the majority of families engaged in a range of cultural activities, and made efforts to socialise with people of their child's birth ethnicity. In addition, most of the adoptive parents expressed a desire that their children ethnically identify with the birth culture, as well as with the New Zealand culture. Almost all of the families researched the birth country before travelling to collect their children, and most parents kept part or all of their child's original name. A sub-sample of 52 of the adopted children was also interviewed in a second phase of the study. Measures of ethnic identity were obtained, using the Multigroup Ethnic Identity Measure (Phinney, 1992), as were adjustment scores, using the Piers-Harris Children's Self-Concept Scale (Piers, 1984). Findings revealed that overall, the children had moderate identification with the birth culture, and moderate to high self-concept scores, which were not correlated with one another other. From the parent surveys, a scale was derived to assess the parent's sensitivity to culture. Known as the 'Cultural Sensitivity Measure' (CSM), this score was statistically compared to the children's ethnic identity scores, to test the assumption that the parents' attitudes about the birth culture would influence the children's ethnic identification with the birth culture. While the parents had moderate sensitivity scores, no relationship was found between the parents CSM scores and the children's MEIM scores. Overall, these findings suggest that the internationally adopted children in New Zealand are well adjusted, interested in their ethnic origins, and being parented by New Zealanders who support the children's interest in their birth culture. Future areas of research were identified, and recommendations to families, professionals and policymakers were offered.

Virtually all of the research on the ethnic identity development of children in intercountry adoption (ICA) has been on transracial adoptions (TRA). Little is known about the ethnic socialisation of internationally adopted children, raised in racially similar adoptive homes. Within the TRA literature, it has been found that transracially adopted children tend to ethnically identify with the white majority culture. That tendency has also been linked to adoptive parents' attitudes about the birth culture, and speculation that most parents are assimilating their children to the dominant culture. Research on TRA has also revealed that despite low ethnic identification, most adoptees score highly on indices of self-concept. In the present study, 162 New Zealand adoptive families of European descent, with children adopted predominately from Eastern Europe, were surveyed concerning their experiences and attitudes about the importance of their children's birth culture. Results from the surveys showed that the majority of families engaged in a range of cultural activities, and made efforts to socialise with people of their child's birth ethnicity. In addition, most of the adoptive parents expressed a desire that their children ethnically identify with the birth culture, as well as with the New Zealand culture. Almost all of the families researched the birth country before travelling to collect their children, and most parents kept part or all of their child's original name. A sub-sample of 52 of the adopted children was also interviewed in a second phase of the study. Measures of ethnic identity were obtained, using the Multigroup Ethnic Identity Measure (Phinney, 1992), as were adjustment scores, using the Piers-Harris Children's Self-Concept Scale (Piers, 1984). Findings revealed that overall, the children had moderate identification with the birth culture, and moderate to high self-concept scores, which were not correlated with one another other. From the parent surveys, a scale was derived to assess the parent's sensitivity to culture. Known as the 'Cultural Sensitivity Measure' (CSM), this score was statistically compared to the children's ethnic identity scores, to test the assumption that the parents' attitudes about the birth culture would influence the children's ethnic identification with the birth culture. While the parents had moderate sensitivity scores, no relationship was found between the parents CSM scores and the children's MEIM scores. Overall, these findings suggest that the internationally adopted children in New Zealand are well adjusted, interested in their ethnic origins, and being parented by New Zealanders who support the children's interest in their birth culture. Future areas of research were identified, and recommendations to families, professionals and policymakers were offered.

During the past decade, significant public concern has focused on the use of the Internet to access child pornography and other legally objectionable material. Media reference to individuals involved in such activity typically portrays them as socially isolated ‘paedophiles’, ‘perverts’ and ‘sexual predators’ whose offence behaviour is encouraged by on-line associations with others who share their interest in this material. Although academic literature does not tend to adhere to the sensationalism of these views, it too suggests that on-line networks may be important in understanding the behaviour of individuals who seek to gratify an interest in legally objectionable material.A major aim of this thesis was to examine the relationship between involvement in Internet based social activity and involvement in accessing legally objectionable material via the Internet. As such, data collected during the investigation of a sample of 145 individuals identified as using the Internet to access legally objectionable material was subjected to a series of explorative analyses. These analyses revealed significant associations between individuals’ use of Internet applications facilitating directed, two way communication (eg. Email and ICQ) during the process of accessing legally objectionable material and indicators of increased personal investment in offence related activities.A second goal of this thesis was to identify variables associated with offenders’ decisions to engage in on-line social interaction during the process of accessing legally objectionable material. In turn, criminological and communications theory and research pertaining to the interpersonal behaviours that individuals engage in during criminal actions, and the characteristics of individuals who make use of socially facilitative Internet applications, was reviewed. Based on the findings of this review, it was hypothesised that offenders who engage in regular interaction with others outside of the Internet environment would be more likely than those who did not to seek out opportunities for interaction in the Internet environment. In line with this hypothesis, further systematic and detailed analysis of the data revealed an association between opportunities for interpersonal interaction in an offender’s home or work environment and the likelihood that offenders would make use of Internet applications facilitating online social interaction.

Virtually all of the research on the ethnic identity development of children in intercountry adoption (ICA) has been on transracial adoptions (TRA). Little is known about the ethnic socialisation of internationally adopted children, raised in racially similar adoptive homes. Within the TRA literature, it has been found that transracially adopted children tend to ethnically identify with the white majority culture. That tendency has also been linked to adoptive parents' attitudes about the birth culture, and speculation that most parents are assimilating their children to the dominant culture. Research on TRA has also revealed that despite low ethnic identification, most adoptees score highly on indices of self-concept. In the present study, 162 New Zealand adoptive families of European descent, with children adopted predominately from Eastern Europe, were surveyed concerning their experiences and attitudes about the importance of their children's birth culture. Results from the surveys showed that the majority of families engaged in a range of cultural activities, and made efforts to socialise with people of their child's birth ethnicity. In addition, most of the adoptive parents expressed a desire that their children ethnically identify with the birth culture, as well as with the New Zealand culture. Almost all of the families researched the birth country before travelling to collect their children, and most parents kept part or all of their child's original name. A sub-sample of 52 of the adopted children was also interviewed in a second phase of the study. Measures of ethnic identity were obtained, using the Multigroup Ethnic Identity Measure (Phinney, 1992), as were adjustment scores, using the Piers-Harris Children's Self-Concept Scale (Piers, 1984). Findings revealed that overall, the children had moderate identification with the birth culture, and moderate to high self-concept scores, which were not correlated with one another other. From the parent surveys, a scale was derived to assess the parent's sensitivity to culture. Known as the 'Cultural Sensitivity Measure' (CSM), this score was statistically compared to the children's ethnic identity scores, to test the assumption that the parents' attitudes about the birth culture would influence the children's ethnic identification with the birth culture. While the parents had moderate sensitivity scores, no relationship was found between the parents CSM scores and the children's MEIM scores. Overall, these findings suggest that the internationally adopted children in New Zealand are well adjusted, interested in their ethnic origins, and being parented by New Zealanders who support the children's interest in their birth culture. Future areas of research were identified, and recommendations to families, professionals and policymakers were offered.

Virtually all of the research on the ethnic identity development of children in intercountry adoption (ICA) has been on transracial adoptions (TRA). Little is known about the ethnic socialisation of internationally adopted children, raised in racially similar adoptive homes. Within the TRA literature, it has been found that transracially adopted children tend to ethnically identify with the white majority culture. That tendency has also been linked to adoptive parents' attitudes about the birth culture, and speculation that most parents are assimilating their children to the dominant culture. Research on TRA has also revealed that despite low ethnic identification, most adoptees score highly on indices of self-concept. In the present study, 162 New Zealand adoptive families of European descent, with children adopted predominately from Eastern Europe, were surveyed concerning their experiences and attitudes about the importance of their children's birth culture. Results from the surveys showed that the majority of families engaged in a range of cultural activities, and made efforts to socialise with people of their child's birth ethnicity. In addition, most of the adoptive parents expressed a desire that their children ethnically identify with the birth culture, as well as with the New Zealand culture. Almost all of the families researched the birth country before travelling to collect their children, and most parents kept part or all of their child's original name. A sub-sample of 52 of the adopted children was also interviewed in a second phase of the study. Measures of ethnic identity were obtained, using the Multigroup Ethnic Identity Measure (Phinney, 1992), as were adjustment scores, using the Piers-Harris Children's Self-Concept Scale (Piers, 1984). Findings revealed that overall, the children had moderate identification with the birth culture, and moderate to high self-concept scores, which were not correlated with one another other. From the parent surveys, a scale was derived to assess the parent's sensitivity to culture. Known as the 'Cultural Sensitivity Measure' (CSM), this score was statistically compared to the children's ethnic identity scores, to test the assumption that the parents' attitudes about the birth culture would influence the children's ethnic identification with the birth culture. While the parents had moderate sensitivity scores, no relationship was found between the parents CSM scores and the children's MEIM scores. Overall, these findings suggest that the internationally adopted children in New Zealand are well adjusted, interested in their ethnic origins, and being parented by New Zealanders who support the children's interest in their birth culture. Future areas of research were identified, and recommendations to families, professionals and policymakers were offered.