Britain and Sweden have had similar backgrounds when it comes to organising treatment of Mentally Disordered Offenders who are sentenced to forensic psychiatric care instead of prison. Traditionally care has been centrally controlled and isolated from mainstream healthcare structures. However since the 1980s, both countries have had similar stated policy objectives of wanting to integrate services for forensic psychiatric treatment into general healthcare structures. Both countries have regionally organised healthcare with decisions on treatment provision made by the regional organisation. The term integration suggests that forensic services would be decentralised to Health Authorities in the same way as other healthcare services. Yet these seemingly similar policy objectives have resulted in very different outcomes. This leads to a puzzle, what is the explanation for the differing outcomes? This study aims to explain the reason(s) for the different outcomes by tracing the causative process using a comparative case-study method. The study demonstrates that both political institutions and service culture explain why Sweden was able to decentralise forensic psychiatric treatment but not Britain.

This paper concerns a comparative analysis between two pre-Roman burial ground and the cremated individuals buried there, Skogome cemetery in Bohuslän and Smörkullen cemetery in Östergötland. The comparative analysis consists of several parts that concern both cemeteries inner and outer burial customs, and the osteological analysis of a total of 18 cremated invidvidulas. By studying the different parts separately, it has been possible to identify similarities and differences between the two contemporary cemeteries. There are great similarities between the cemeteries, differences were mainly observed in the osteological material relating to the amount of bone in each burial. The smaller amounts of bone in the graves of Skogome also holds a higher degree of fragmentation, but can not be explained by a higher combustion rate than the skeletal material from Smörkullen. This may indicate differences in the management of the individual’s remains after the cremation at the two sites. According to Borgström (1973) all agegroups probably buried in the cemetery Smörkullen, which also was observed trough the osteological analysis of the graves from Skogome. No gender assessments have been conducted since the methods have shown a need to further development in order to be applied on cremated individuals (Franzen 2011). Thus, questions about the gender distribution of the two grave fields remain unanswered. Mortality, health and gender assessments within of the two populations may be performed if the remaining graves from the burial grounds were further studied. The osteological analysis showed similar skeletal lesions of degenerative changes in the vertebraes in the two skeletal materials.The larger proportion of the graves contained no today preserved archaeological artefacts. The artefacts that occur are mainly different tools and costume details. The discussion has been an attempt to interpret these similarities and differences in order to identify if they could have a ritual, traditional or functional background. A clear distinction has been difficult. The analysis requires larger archaeological contexts, and further comparisons before this can be done. Local differences have been observed, but the great similarity between of the two burial grounds reflects the pre-Roman Iron Age expression in the mortuary traditions of the two populations.

Texte remanié de: Thèse de doctorat--Ethnologie--Université de Tübingen, 1997. / Bibliogr. p.365-403. Index.

Bel canto dainavimo mokymo Lietuvoje tradicijos Garsiausia pasaulyje klasikinio dainavimo mokykla – tai bel canto dainavimo mokykla. Lietuvos vokalo mokykla remiasi pagrindinai bel canto mokymo metodika,profesionalų ruošimo sistema ir pagrindais. Kadangi ji gyvuoja ne taip seniai, lietuviškos bel canto mokyklos gyvavimo tyrinėjimas edukologiniu aspektu yra svarbi pedagoginė problema, kurios gvildenimas padėtų geriau suprasti šios mokyklos klestėjimo teorinius ir praktinius ypatumus. Šiame darbe apžvelgti bendri lietuvių ir italų dainavimo mokyklų pedagogikos principai, svarbiausi jų panagrinėti detaliau. pagrindiniaidarbo aspektai:  išnagrinėta bel canto dainavimo mokyklos istorija;  bel canto dainavimo koncepcija, principai ir metodai;  istoriškai apžvelgtos bel canto dainavimo pedagogikos mokyklos;  lietuvių dainavimo mokyklos pradžia, itališkos ištakos ir raida;  atskleistas tiesioginis lietuvių dainavimo mokyklos ryšys su bel canto mokykla;  atskleisti bel canto dainavimo mokymo Lietuvoje raidos ypatumai;  apžvelgti lietuvių dainavimo mokyklos vokalo mokymo metodai ir pedagoginiai principai. Apibendrinančios studijos apie bel canto dainavimą lietuvių kalba nėra. Todėl šiuo darbu siekiama užpildyti esamą spragą. Tai pirmasis darbas, apibendrinantis Lietuvos bel canto dainavimo mokyklos principus. Jis galėtų tapti vokalo pedagogikos priemone studentams bei dėstytojams. / Bel canto is the most world known school of classical singing. Lithuanian vocal school is mostly based on Bel canto professional system and teaching methodology. As this school has been existing not for a long time, the educological research of Lithuanian Bel canto school is an important pedagogical problem, the analysis of which would contribute to better understanding the practical and theoretical particularities of the spread of this school. This thesis analyses the general pedagogical principles of Lithuanian and Italian singing schools. The major analysis aspects are as follows: • History of the Bel canto singing school; • Bel canto singing conception, principles and methods; • History of the Bel canto singing pedagogical schools; • The origin and development of the Lithuanian singing school; • The relation of the Lithuanian singing school to Bel canto school; • The particularities of Bel canto school development in Lithuania; • The pedagogical principles and vocal teaching methods in the Lithuanian singing school. There is no precise analysis in Lithuanian about Bel canto singing. Thus, this study is expected to fulfill the gap. It is the first work which summarizes the principles of the Bel canto singing school. It could serve as the vocal pedagogical-methodological means to both students and teachers.

No description available.

No digital copy at the request of the author - refer to citation field for details of published version. / The style of language at Vatican II made a break with the then-current scholastic language of Catholic theology. Less concerned to define, in scholastic mode, the language of Vatican II was more concerned to persuade, in a rhetorical mode that was identified as 'pastoral' at the time. This book takes the central word 'dialogue' as the important interface between these two modes of language, because 'dialogue' had a history in scholastic theology as the finding-the-end-result dialectic of Thomism, yet 'dialogue' in twentieth-century philosophical thought had acquired the Buberian sense of an ongoing relationship that did not lend itself to once-and-for-all definitions. Some of the difficulties that have arisen in implementing the teaching of Vatican II are shown to result from these two different understandings of dialogue, compounded for English-speaking readers by the fact that two different Latin words in the original documents were commonly translated as 'dialogue' in the five major English translations.

New Zealand Catholic lay women have actively participated in overseas missionary work for over forty years. From the 1960s, the Catholic Overseas Volunteer Organization (COVS), under the auspices of the New Zealand bishops, enabled lay women to respond to missionary bishops’ requests for assistance. Overseas, they worked in a range of mission stations with a variety of religious orders. Their experiences are the focus of this study. Their stories have not been told previously and part of the intent is to make their work visible, particularly, to add to the histories of New Zealand women, Catholic women and Christian missionary women more generally. This thesis contends that their overseas experiences were far from partnership and collaboration and have subsequently failed to provide opportunities for wider participation in the New Zealand Church. Vatican documents, archival material, interviews with fifty ex-volunteers and the two lay women directors of the organization provide the data for this thesis. Feminist theology forms the theoretical base and narrative analysis the interpretive tool. There were three volunteer cohorts: young, single volunteers, mothers with dependent children and older women. Most volunteers grew up in the 1950s and 1960s, came from Catholic homes, attended Catholic schools and were actively involved in New Zealand parishes. Overseas, the women continued lives of faith and service, contributing needed and valuable skills. Many younger women enjoyed professional opportunities and their missionary community. It was harder to fit in to a mission station as Catholic mothers or older women and many found it difficult to establish a missionary identity, to be accepted as part of the team. In all groups, there was great satisfaction when experiences matched expectations. The missionary insights and/or skills of these ex-volunteers have generally not been sought by their New Zealand parishes and they are, for the most part, an unappreciated and neglected resource. Lay women’s experiences of overseas mission point to a need for change – lay women seek not only to participate but to be valued partners in their Church. / Whole document restricted, but available by request, use the feedback form to request access.

No digital copy at the request of the author - refer to citation field for details of published version. / The style of language at Vatican II made a break with the then-current scholastic language of Catholic theology. Less concerned to define, in scholastic mode, the language of Vatican II was more concerned to persuade, in a rhetorical mode that was identified as 'pastoral' at the time. This book takes the central word 'dialogue' as the important interface between these two modes of language, because 'dialogue' had a history in scholastic theology as the finding-the-end-result dialectic of Thomism, yet 'dialogue' in twentieth-century philosophical thought had acquired the Buberian sense of an ongoing relationship that did not lend itself to once-and-for-all definitions. Some of the difficulties that have arisen in implementing the teaching of Vatican II are shown to result from these two different understandings of dialogue, compounded for English-speaking readers by the fact that two different Latin words in the original documents were commonly translated as 'dialogue' in the five major English translations.

New Zealand Catholic lay women have actively participated in overseas missionary work for over forty years. From the 1960s, the Catholic Overseas Volunteer Organization (COVS), under the auspices of the New Zealand bishops, enabled lay women to respond to missionary bishops’ requests for assistance. Overseas, they worked in a range of mission stations with a variety of religious orders. Their experiences are the focus of this study. Their stories have not been told previously and part of the intent is to make their work visible, particularly, to add to the histories of New Zealand women, Catholic women and Christian missionary women more generally. This thesis contends that their overseas experiences were far from partnership and collaboration and have subsequently failed to provide opportunities for wider participation in the New Zealand Church. Vatican documents, archival material, interviews with fifty ex-volunteers and the two lay women directors of the organization provide the data for this thesis. Feminist theology forms the theoretical base and narrative analysis the interpretive tool. There were three volunteer cohorts: young, single volunteers, mothers with dependent children and older women. Most volunteers grew up in the 1950s and 1960s, came from Catholic homes, attended Catholic schools and were actively involved in New Zealand parishes. Overseas, the women continued lives of faith and service, contributing needed and valuable skills. Many younger women enjoyed professional opportunities and their missionary community. It was harder to fit in to a mission station as Catholic mothers or older women and many found it difficult to establish a missionary identity, to be accepted as part of the team. In all groups, there was great satisfaction when experiences matched expectations. The missionary insights and/or skills of these ex-volunteers have generally not been sought by their New Zealand parishes and they are, for the most part, an unappreciated and neglected resource. Lay women’s experiences of overseas mission point to a need for change – lay women seek not only to participate but to be valued partners in their Church. / Whole document restricted, but available by request, use the feedback form to request access.

No digital copy at the request of the author - refer to citation field for details of published version. / The style of language at Vatican II made a break with the then-current scholastic language of Catholic theology. Less concerned to define, in scholastic mode, the language of Vatican II was more concerned to persuade, in a rhetorical mode that was identified as 'pastoral' at the time. This book takes the central word 'dialogue' as the important interface between these two modes of language, because 'dialogue' had a history in scholastic theology as the finding-the-end-result dialectic of Thomism, yet 'dialogue' in twentieth-century philosophical thought had acquired the Buberian sense of an ongoing relationship that did not lend itself to once-and-for-all definitions. Some of the difficulties that have arisen in implementing the teaching of Vatican II are shown to result from these two different understandings of dialogue, compounded for English-speaking readers by the fact that two different Latin words in the original documents were commonly translated as 'dialogue' in the five major English translations.