Master of Architecture

Thesis (S.T.L.)--Catholic University of America, 1985. / Typescript. Includes bibliographical references (leaves 209-215).

This study was limited to 50 former homemaking students who are now young married homemakers living in or near Radford, Virginia. The former students were enrolled in vocational homemaking at Radford High School sometime during the years 1951-1955. The interview method was used to gather the data. The purposes of the study were: 1. To determine what problems these young homemakers had encountered in the various areas of homemaking; 2. To determine the sources of aid they had used to help them in solving problems; 3. To determine if their high school homemaking had helped them in solving problems; and 4. To determine what this study indicates are the aspects of homemaking that should be stressed. / Master of Science

The purpose of this study was to examine the relationship between parental attitudes and student attitudes toward the consumption of alcoholic beverages, between parental attitudes toward the consumption of alcoholic beverages and the reasons students drink alcoholic beverages, and between parental attitudes toward the consumption of alcoholic beverages and the frequency and quantity of alcoholic beverages consumed by students. The Alcohol and Other Drug Survey and the Survey of Parental Attitudes were employed. The sample included 389 sets of matched pairs of parent and student from Radford University, Virginia. Analysis included descriptive statistical techniques, Multiple Linear Regression to predict outcomes, and Pearson r to describe correlations between variables. Based on the results of the study, the following conclusions were reached: 1. There is a significant relationship between parental attitudes and student attitudes toward alcohol consumption, but this is brought about by the difference of opinion in condoning or not tolerating the use of alcohol. 2. There is a significant relationship between the parental attitude "condone use" and students consuming alcohol because "it tastes good" and "to get drunk." 3. There is a significant relationship between the parental attitude "condone use" and students consuming five or more drinks in a row. 4. It was concluded that student peer attitudes, student religion, and parental attitudes about alcohol were significant predictors of student attitudes toward alcohol consumption. 5. There is a substantial difference in the percentage of students who condone drinking as compared to parents responding similarly. 6. Important findings revealed students to be much more tolerant of drinking behavior that parents overwhelmingly felt placed people at risk of harming themselves. 7. Interesting data revealed that students are much more accepting of drunken behavior and drinking games. 8. The primary reasons students gave for drinking alcoholic beverages included "to have a good time with friends," "to fit in with peers," and "to get wasted," with parents being most tolerant of their son/daughter consuming alcohol "to have a good time with friends. / Graduation date: 1994

Report (M.S.)--Virginia Polytechnic Institute and State University. M.S. 1993. / Vita. Abstract. Includes bibliographical references (leaves 37-38). Also available via the Internet.

M. S.

There is little documentary material on the topic, vocational Education for Diversified Occupations, from state or national sources. Local records are lacking or were poorly kept and incomplete. Since there is no national or state pattern for this type of education, this study is justified as a report of one approach to the problem which may be indicative of a way to proceed in other communities. / Master of Science

This thesis was later published by University Press of America in 1994. Please contact the ICS library if you would like to view this work.

Thesis (Ph.D) -- McMaster University, 1997. / Includes bibliographical references (p. 273-286). Also available via World Wide Web.

Freedom is a central concept in contemporary theology. However, what freedom means is blurred and unclear. To try to understand more precisely, the thought of a theologian who stands at the mid-point of the debate has been studied. Rosemary Ruether is a modern feminist theologian who has considered Christian origins and the human quest of liberation in detail as well as in considerable breadth, touching upon a wide variety of concerns that contribute to her concept of freedom. In Ruether's work certain key themes emerge. She stresses the ideas of creation (as a continuum that includes redemption and new creation), gnostic and apocalyptic dualism, ecclesiology, eschatology, and christology. From these preoccupations arises Ruether's understanding of freedom as wholeness, mutuality, struggle towards the future, and participation in the people of the promise. For Ruether, freedom means salvation in the biblical and Hebraic sense. Although the theology of the women's movement covers a broad spectrum, Ruether's concept of freedom is consistent with that of most other feminist theologians. The feminist concept of freedom, as expressed by Ruether, has much in common with the socio-political liberation theology of Gustavo Gutierrez. Like Latin American theology, Ruether's theology is biased towards the oppressed; it is based on a corporate understanding of faith, and it proposes a new way of doing theology which arises out of the context. But Ruether does not regard Marxist analysis as sufficient, and sees the limitations of apocalyptic tendencies in liberation theology. In ways, Ruether's theology is less dependent on traditional approaches than that of Gutierrez. The self-actualisation psychology of Abraham Maslow also has a number of resemblances to Ruether's feminist idea of freedom: both emphasize wholeness, humanism, mutuality, transcendence, utopian hope, and struggle. But Ruether's theology of freedom is not merely an adaptation of Maslovian psychology, since they differ on their commitment to the poor, on theism and organised religion, and on Maslow's emphasis on the individual. The concept of freedom held by Rosemary Ruether (and by many other feminist theologians) has much in common both with the liberation theology of the poor world and with the approach to freedom through personal fulfilment that is characteristic of affluent culture. Ruether is correct in saying that woman's growing awareness stands at the intersection between the freedom movements of the first and third worlds. But Ruether's freedom is not merely a combination of the two, but a unique contribution to modern theology. Despite some limitations, Ruether has contributed significantly to the theological quest for the meaning of freedom and can be expected to continue to do so.