Due to the ever growing numbers of immigrants entering this country, school districts are faced with ever greater challenges for educating newly arrived immigrant students. Often these students arrive with little to no English ability and little to no school experience. Several educational program models, including ESL and bilingual education, have been popularized in school districts experiencing immigrant population growth. Recently, a supplemental model, the newcomer center/program, has gained popularity. The newcomer model seeks to educate and nurture newly arrived immigrant students with little to no English ability in the social and school expectations of the United States. Due to difficulties in conducting research and the relative newness of the program, there is a lack of quantitative research on the effectiveness of the newcomer model. The purpose of this study was to examine the effectiveness of the newcomer program in one city school district by comparing students who had completed the newcomer program to students who had been unable to attend and were instead directly mainstreamed into their regular assigned schools. The study used a questionnaire design in which the mainstream teachers were asked to rate the students using a Likert scale. Students were rated on their social and school adjustment. In addition to comparing students by program model group (newcomer and pre-beginner), statistical analyses were also used to determine any possible differences among gender, language groups and student ages. Although no significant difference was found between the group of students who successfully completed the newcomer program and the group of students who were directly mainstreamed, there were a few significant findings among gender, age and language comparisons.

A study of the flora of Leslie Gulch Malheur County, Oregon was undertaken to elucidate the relationships of the flora and of the endemic species in the flora, and to determine if these endemic species are restricted to their present distribution by chemical factors of their substrate. A checklist of native plants and a description of the major communities was made and floristic relationships were studied. Chemical and mineralogical tests such as emission spectrography, x-ray diffraction and cation-exchange capacity as well as physical tests such as particle-size distribution and gravimetric water content were performed. The results of the tests gave no indication of any chemical factor which may restrict the distribution of plants. A zeolite, heulandite, is present in 'the ash-tuff which is the substrate for the endemic species Mentzelia packardiae Glad and Senecio ertterae Barkely. However, this would not restrict plant growth. It was concluded that the distribution of the endemics Senecio ertterae Barkley, Mentzelia packardia Glad, Ivesia rhypara Ertter & Reveal, Eriogonum novonudum Peck, and to some extent Astragalus sterilis Barneby and Trifolium owyheense Gilkey is determined primarily by physical factors of their substrates, and that they are pioneer species which may be competitively excluded from normal sites. Artemisia packardiae Grimes & ertter ined. is a species which is restricted by a diminishing relic habitat. The flora of Leslie Gulch has been complicated by interaction of a northern mesic association and a southern xeric association. The endemic species Mentzelia packardiae and Senecio ertterae are recent species which evolved from a southern Great Basin flora which has moved north with the retreat of the last ice sheets. Ivesisa rhypara and artemisia packardiae are recent species which evolved from a northern flora which followed the retreat of the ice sheets north.

An examination of the history of transportation in Umatilla County, Oregon, will provide an understanding of its role in the colonization and economic development of this remote and arid reg10n. This study begins with a description of the movement of Umatilla, Walla Walla, and Cayuse Indians in the Umatilla Country to establish the patterns of transportation at the beginning of the nineteenth century. From this basis, significant changes in transportation technology and patterns of movement can be identified and analyzed. Primary sources are reviewed to establish existing routes and conditions of travel. Immigrant accounts and pioneer reminiscences reveal that difficulties with transportation were identified very early as the major obstacle to the development of an agriculture-based market economy. Umatilla County archives provide a clear record of the actions taken by the county government to lay out and maintain wagon roads. Three significant changes are identified in nineteenth century transportation in Umatilla County: introduction of the horse, introduction of wheeled vehicles, and the coming of steampowered vessels and trains. Each of these three developments were revolutionary, adding to the capacity and range of the existing transportation system. The sudden demands for transportation as a result of gold strikes east and south of Umatilla County created the need to expand the regional transportation system. That expanded system was then available to new settlers. As the dominant land use was transformed from livestock grazing to dryland wheat farming, the need for railroads, in addition to Columbia River steamboats, became clearly evident. Feeder roads remained very important, as did animal traction to pull the wagons to the warehouses and loading docks along the rail lines. The location of major routes of travel across the Umatilla Indian Reservation resulted in significant problems for the transportation system. The system to establish and maintain county roads, mandated by state law, involved direct participation of individuals residing adjacent to the roads. Throughout the nineteenth century, the patterns of movement remained remarkably unchanged. Based on ancient Indian trails, the transportation system was the crucial element m the economic development of Umatilla County.

From the dumpster-diving spiky haired dykes of the 1990s to the land-loving political lesbian folkies of the 1970s, queer women in Portland, OR have a long history of non-consumer-driven culture making, separatism and guitars. Remember Who You Are: The Story of Portland Dykecore explores the roots of the all-ages dyke-made music scene that exploded between 1990 and 2000.

Oregon voters legalized physician-assisted death in 1997 by passing the Oregon Death with Dignity Act. This law allowed terminally ill, mentally competent adult residents of the state to legally obtain a physician's prescription to hasten death under narrow sets of circumstances. The purpose of this study was twofold: to examine contemporary patterns of support for the law in Oregon and to explore how opinions have changed over time on the issue. This study examined patterns of public support among a random sample of registered Oregon voters for the state's death with dignity law, using a mixed mode (mail, online, and phone) cross-sectional survey (n = 442). The findings indicate a pattern of growing support with potential Oregon voters split 80%-20% on the issue, a substantial increase from the 60%-40% approval margin at the ballot box in 1997. Various demographic variables, as well as attitudinal factors, were explored in building a binary logistic regression model predicting probability of support. Frequency of church attendance, views about physician participation in the process, and opinions about Death with Dignity as an individual right were significant predictors of support. Frequent churchgoers, regardless of denomination or religious tradition, were nearly five times more likely to oppose Death with Dignity than support it, holding all other variables constant. While the findings indicate a pattern of growth in support over the past 15 years, they indicate also a stability of opinion, with few individuals indicating they had changed their opinions about the issue since the first time they encountered it.

In the Portland Metropolitan area, a wide range of programs and facilities, including informal arrangements, are used for the care of children outside their homes during some part of the day. These programs and facilities include those whose primary purpose is child development, education, or recreation (Headstart, Parent and Child Centers, Nursery Schools, Kindergartens, Extended School Services, and Play School). They also include day care provided by non-profit organizations such as churches and hospitals by private proprietory day care operators and independent family day care homes, and by employers and labor unions in addition to cooperatives. These programs involve a large number of personnel of diversified backgrounds and training. They include professionals, paraprofessionals and nonprofessionals. These programs need to be classified in order to facilitate sound planning and development of training programs to meet the needs of such manpower. For purposes of this study, they were viewed as constituting a social system. The emphasis was on the staff working directly with children. In addition to the operators or directors in charge of most facilities, day care centers have at least one other staff member who works directly with children. These include teachers and social workers. The objectives of the study were to describe the manpower elements in the day care centers and to ascertain training needs and present modes of agency training activities. It was expected to develop a training proposal to meet the needs of the manpower elements identified in the day care centers; if it was so determined by the results of the survey

The concern in human services as to how to provide skilled manpower of sufficient training and in sufficient numbers to meet public demand has been a source of experimentation and controversy over the past decade. In recent years the rapid growth of social and mental health services has provided a multitude of programs and services for both the poor and non-poor. Traditional services of social welfare -- health care, education, housing and employment -- have been increasingly supplemented by new forms of services (e.g., community organization, youth work, recreation, and personal growth therapy), thus vastly expanding the numbers of actual and potential recipients of such services. The changing nature of social services in recent years has stimulated within the helping professions serious discussion over the proper training and utilization of manpower. The new roles and functions that social workers and other professionals are entering into in order to effectively challenge old and new problems have led many in and out of the professions to call for the development of new levels and types of social service workers. A major response to this call has been the development of a new type of worker, the paraprofessional. Known variously as non-professionals, indigenous workers, subprofessionals and the like, this new breed of worker is meant to fill the gap between low level entry positions in the human services and the more specialized components and job tasks in the field. The development of the paraprofessional movement has sparked considerable controversy and study. Attempts to define and identify the precise elements involved in these new middle level positions -- the skill levels and task expectations of such positions -- and the social and political dynamics involved in their creation, have been primary focuses of such debate and study. Issues such as the relationship between paraprofessionals and professionals, the content and nature of paraprofessional training, the establishment of meaningful career ladders, and the relative effectiveness of these new workers have also invoked close scrutiny in the field. To this point, the examination of such generic issues has suffered from considerable imbalance. In recent years, research into paraprofessionalism has tended to concentrate on the recruitment and training aspects. As such, information concerning where paraprofessionals are employed and what they do once in the field is sadly lacking. This is an exploratory study intended to provide such a profile. It is meant to examine paraprofessional human service workers from three graduating classes of the Human Resources Technology program at Chemeketa Community College in Salem, Oregon. The study is interested in examining the employment status of these workers, what roles and functions they serve in their agencies, the monetary and career mobility opportunities in those agencies, and the educational status and aspirations of the graduates. The study also intends to examine their personal views and experiences concerning issues of paraprofessionalism, professionalism, and their role as new workers in the human services.

Ethnicity, religion, class, and gender are important elements in determining the cultural texture of society. This study examines these components at an important junction in the history of the Pacific Northwest through the lives of students enrolled in two girls’ schools established by the Sisters of Notre Dame de Namur (SNDN) in the Willamette Valley in the 1840s. These girls, predominantly métis daughters of fur-trade settlers and their Indian wives, along with their Irish and Anglo-American classmates, represent the socioeconomic and cultural transformation of the region as the mixing that gave rise to the unique intermediary culture referred to as “fur-trade society” succumbed to American political and social domination. The primary interest of this study is the process of acculturation facilitated by the Sisters of Notre Dame de Namur and the effect of this acculturation on the métis students. By using a sample of students drawn from the 1850 United States Federal Census of the Oregon Territory, documents relating to the fur trade, Catholic Missions, and early settlement, and standard genealogical and biographical sources, this study compares the two SNDN schools through an analysis of their academic and cultural purposes and ethnic lineage, socioeconomic class, and religious affiliation of other students. Furthermore, as a test of the success of their religious training and acculturation, this study examines the socioeconomic and ethnic characteristics of marriage partners and the students’ religious affiliation as adults, and looks for evidence of métis ethic identity. The resulting analysis uncovers a two-tier system of education that mirrored the bipartite social structure of fur trade: the SNDN tailored the educational offerings at the two schools to serve the different needs of their discrete populations of settlers. Subsequent to their schooling, servant class métis girls most often retained paternal religious and ethnic ties, while officer class daughters show less attachments to their Catholic religious roots and chose more ethnically diverse spouses. Finally, the exogamous martial patterns of both groups discount the presence of strong métis ethic identity.

Sediments in the South Slough Estuarine Sanctuary, Coos Bay, Oregon, were sampled and studied in order to determine the sources, dispersal systems and depositional facies of sedimentation. The purpose of the study was to establish baseline measurements and observations on the existing sediment conditions within the relatively undisturbed South Slough Estuarine Sanctuary

Out of the politically charged atmosphere of the 1960s and 1970s emerged a migration to "the land" and communes, which popularly became known as the back-to-the-land movement. This migration occurred throughout the United States, as well as many other countries, and included clusters of land based communities in southern Oregon. Within these clusters, lesbian feminist women created lesbian separatist lands and communes. These women were well educated, and politically active in movements such as the New Left, Civil Rights, Women's Liberation, and Gay Liberation. These lands or communes functioned together as a community network that developed and commodified lesbian art, which impacted and influenced the development of lesbian art over time. In Oregon, as of 2011, at least ten known lesbian lands still existed. This cluster belonged to an extended community that stretched down into California and over into New Mexico. Over a two-year period I collected, transcribed, and studied the oral histories of eight of the elders of the women's land movement in southern Oregon. The purpose of this study is to better understand this movement of lesbian feminists the development of lesbian art and culture over time. The lesbian feminist back-to-the-land movement made the conscious choice to disengage from the patriarchal mainstream rather than continue participation in their own oppression. They viewed lesbian feminist separatism and the creation of safe lesbian land as a way to reconstruct their self-identity and influence the continued self-perception of lesbians the world over through art and literature. Based on these oral histories and archival materials, it became evident that the women within the lesbian land communities developed and maintained land on which they could re-examine who they were, re-educate themselves and each other, learn practical skills, construct new identities, create art, and broadcast their creations out into the world through organized media networks. One of the key features of this construction of lesbian land culture was the desire to share--share power, share money, share responsibilities, share knowledge, share land, share lovers. On the one hand, ownership was eschewed as elitist and patriarchal, while simultaneously important to the continuity of women's land and its protection from what could be described as patriarchal profit motives. They developed infrastructure, altered language, created a spiritual practice, and made art. The material and artistic culture was created in concert with modes or mediums of transmission, casting it out to a much wider audience. These creative activities influenced and impacted women beyond Oregon, beyond the lesbian land communities, and beyond the 1970s. By examining the lesbian land movement in southern Oregon, we can better understand the impact on LGBTQ culture, and the continued albeit unintentional impact on the questioning of the gender binary and sexual identity. In other words, the feminist and queer questioning of identity construction and symbolic language began here.