Elders

This document (accepted by the Board of Ordained Ministry in 2020) includes some revisions, making it more accessible to the laity. In addition, it may provide some direction for certified candidates in the UMC seeking to be commissioned and ordained.

Adapted for the screen by Sir Richard and Charles Wood and directed by Sir Richard Eyre,  Iris tells the life story of famous British philosopher and novelist, Iris Murdoch. Her husband, John Bayley writes two books entitled Iris: A Memoir and Elegy for Iris with reference to the health problems, Murdoch has towards the end of her life.  Relying on these two books, the movie Iris came out in 2001, three years after Murdoch’s death. In the movie, it is shown how Iris suffers from loss of brain power and Alzheimer as she gets older and how this situation gives pain both to her and her husband, Bayley.  Hence,  in this study, how lives of elderly and their loved ones change after illnesses and their pain will be analyzed in reference to Iris Murdoch’s real life story as it is depicted in the movie, Iris.

idées I n° 157 I septembre 2009 34 L'Afrique est un continent jeune, mais dans lequel le nombre de personnes âgées connaît une croissance de plus en plus forte. En 2005, seulement 5,2 % de la population du continent africain dépassent l'âge de 60 ans alors que cette proportion atteint déjà 9 % en Amérique Latine et en Asie et près de 21 % en Europe. La population africaine demeurera jeune pour quelques décennies encore. Si la proportion de personnes âgées évolue très lentement, les effectifs absolus s'accroissent d'environ 2,6 % par an (un peu plus en Afrique de l'Ouest, un peu moins en Afrique australe) : le nombre de personnes de plus de 60 ans passe ainsi d'environ 12 millions en 1950, à 53 millions en 2005 pour atteindre, selon les estimations des Nations unies [1], 200 millions en 2050. À cette date, le processus de vieillissement aura débuté en Afrique (près de 10 % de personnes âgées de plus de 60 ans). Il sera déjà avancé en Afrique australe. Il n'aura pas encore débuté en Afrique centrale et sera sur le point de commencer en Afrique de l'Ouest et de l'Est. L'Afrique est le continent où la croissance des effectifs de personnes âgées va être la plus rapide 2 [2].

In the nineteenth and twentieth centuries most explorers, whalers, and ethnographers perceived Inuit traditions, especially shamanism, to be in a state of decline. The assumption that Inuit culture was on the brink of disappearance constituted a classic topos in anthropology obscuring the dynamics of Inuit culture and society. This perspective was enhanced by focusing too much on the person of the shaman and underestimated the importance and strength of the ideological system and values involved. Qallunaat (white people) perspectives of decline contrast with Inuit perspectives valorizing the integration and incorporation of qallunaat culture. We compare classic descriptions of shamanism with recent testimonies of elders and demonstrate that, even today, shamanism is for many Inuit part of a wider cosmology that is dynamic, open to innovation, and marked by strong continuity.

The study in this paper describes retrospective view of the escalator accidents. It also deals with the epidemiology of escalator allied injuries among adults and even in children from the delineation of Consumer Product Safety Commission (CPSC) and National Electronic Injury Surveillance System (NEISS). Invention of escalators has facilitated the travel of passengers in large number. It strengthened the power of technology at the same time it frightened the pedestrians, remembering that it is dangerous if it is used in a careless manner. Work in this paper gives a clear cut view of the escalator linked accidents, preventive measures required to overcome the fear called "escalator-accident". This paper also gives the classification of the escalator accidents in terms of age groups of the people using escalators and also in terms of escalator correlated injuries. It also describes the percentage distribution of the accidents among different age grouped people. CPSC has found that the escalator implicated accidents are more in number than those compared with that of the elevator related accidents. Escalator linked injuries occur more frequently and this frequency of occurrence results in significant trauma.

Challengers of Social Work Education in Sri  Lanka
Shamini  Attanayake
Director, School of Social Work
National Institute of Social Development
Introduction
The aim of this article is to discuss challengers of Social Work education and the related issues in providing this education in Sri Lanka. The social work education started in Sri Lanka in 1952. Though it has a long history the growth of social work education has been very slow and it is not expanded to all over the country yet. The Sri Lanka School of Social Work at the National Institute of Social Development, which is functioning under the purview of the Ministry of Social  Empowerment and Welfare , is the only institution that provides professional social work education in the country. The social work education is conducted at the tertiary level.
Social Work Education in Sri Lanka
Social work Education  was already mentioned that professional education for Social Work started in Sri Lanka in 1952. The Sri Lanka School of Social Work at the National Institute of Social Development (NISD), which is functioning under the purview of the Ministry of Social Empowerment and Welfare, is the only institution that provides Social Work professional education in this country up to now. This means social work education has been providing by the Sri Lanka School of Social Work for more than  60 years by now. After about 50 years it was recognized as a degree awarding institute. None of the Universities paid any attention to the field of social work until the Tsunami disaster happened in Sri Lanka in 2004. Most of the people do not understand the difference between Social Work and Sociology. Four universities have introduced some course units in Social Work in Sociology special degree courses. They are just introductory courses in Social Work. Social Work is a separate discipline, a field of study and a profession. It has its own internationally designated titles for degrees as Bachelor of Social Work and Master of Social Work. They are the basic qualifications to be registered as Professional Social Workers in most of the countries. The NISD conducts three levels of professional courses in Social Work. They are the Diploma in Social Work, Bachelors degree in Social Work and the Masters degree in Social Work. The Diploma in Social Work commenced in 1978 as a full-time two year programme is conducted in local languages; Sinhala and Tamil. After the NISD was declared as a degree awarding institute by the UGC in 2005 it was empowered to conduct and afford Bachelor of Social Work degree. The BSW course was started in 2005 and the Masters in Social Work programme commenced in 2008.
The common features of the curricular of the three educational courses are that they consist of both theoretical learning at the classroom and the practical learning at the field. The theoretical knowledge provided in two major areas as understanding human behavior and social work methods on working with individuals, families, groups, communities and organizations. The field work is organized by the Field work coordinator of the School of Social Work. There is a cadre of local supervisors trained by the school to supervise students. The students are placed in social welfare agencies to practice case management and group work and for community work. Some students are directly sent to the communities by the school and some are through NGOs who are having community work programmes.
Role of Social Workers in Sri Lanka
Sri Lanka has experienced rapid socioeconomic changes during the past. The prolonged civil war was over and the country is reawakening. The society will have more changes in the future with having more emphasis in economic development. It is inevitable that people have to adapt to these changes and those who cannot adapt to the situations will have to face with problems. There could be multiple reasons for the development of the problems. It is the role of the social scientists to study these situations, analyze and interpret the situations but the role of the social worker is to intervene at the situations of human interactions to find out solutions for the problems faced by the people for their well-being. Problems could be located with individuals, families, groups and communities. They could be related with lack of availability of service delivery systems or due to absence of social policies. Sri Lanka needs thousands and thousands of social workers to work in variety of field settings. They are required to work in institutions as well as in the communities. They have to engage in curative, preventive and developmental social work. Some of the institutions which need social workers are mental hospitals, schools, prisons, camps for displaced people and resettlement villages. Some of the categories of populations which need social work interventions are disable people, children, victims of the crimes, single women headed families, workers in the industries and people living under poverty.  At present there are about 2500 social workers trained by the Sri Lanka School of Social Work. However there is no system of registration and issuing licenses for social workers in the country to identify them as professional social workers. The Sri Lanka Association of Professional Social Workers has proposed to bring legislation through a Parliamentary bill to establish a Regulatory Body for Professional Social Workers in Sri Lanka.  It is the duty of all to join hands with the association to bring it to a reality.
The Challenges
The Challenge before social work lies in the complexity of issues that Sri Lanka grapples with in the psycho social shear which is clamoring for the need for social works, conservatively estimated to be around 30,000 for a total population of 20 million.. Sri Lanka is a Developing  country, after war thousands of displaced persons, and the list of serious social problem is disturbing. There are numerous groups undergoing severe hardship, excluded from the mainstream, denied basic human dignity, betrayed by the new economic arrangements  for assistance. But the country is still not equipped to attend to these in a systematic manner as the human resource is untrained. This paper is intended to be an introduction to the hope that the teacher and the student may both benefit from the coverage of some theoretical material as these have not been made available to the Sri Lankan social workers. I have also attempted to contextualize the subject so that it may take a Sri Lankan flavor which I believe is essential. Western Social Work cannot be copied for an Asian society. Social and cultural arrangements are very different in Western models of practice. the types of social work practice even among the developed West, the relevant theory and delivery are varied Social workers role is associated with certain key terms and to name just a few, they are well being, injustice, human dignity, and exclusivity. The social worker is mostly addressing the dis economies of growth. In contemporary Sri Lankan society there are numerous individuals and group who are marginalized by the social and economic arrangements under which we all live.

Adapun tujuan penulisan karya ilmiah ini, adalah: Untuk  menemukan peran badan pengurus jemaat Gereja Kristen Sulawesi Barat terhadap kualitas pertumbuhan kerohanian pemuda jemaat Efata Desa Salutiwo di Mamuju. Berdasarkan hasil penelitian maka penulis menyimpukan bahwa: Pertama, bertumbuhnya iman seseorang dalam jemaat khususnya bagi pemuda ditentukan oleh peranan seorang pemimpin dalam gereja khususnya peranan badan pengurus jemaat kepada pemuda. Kedua, pelayanan yang dilakukan oleh badan pengurus jemaat kepada pemuda, merupakan hal yang terpenting dari yang terpenting, maksudnya ialah karena pemuda dalam gereja merupakan ujung tombak yang akan mengembangkan dan meneruskan gereja dimasa yang akan datang. Ketiga, pemuda harus dilayani dengan baik, artinya bahwa ketika pemuda tidak dilayani dengan baik maka pelayanan yang akan di berikan kepada mereka tidak akan membawa dampak yang positif bagi dirinya dan kepada orang lain yang ada disekitarnya. Keempat, sebagai pelayan Tuhan khususnya badan pengurus jemaat harus bisa memberikan teladan rohani yang baik kepada pemuda, agar pemuda dapat mengikuti dan menjadikan BPJ sebagai panutan yang baik kepada dirinya. Kelima, pemuda harus diperlengkapi sebagai generasi muda dalam gereja untuk mengembangkan potensi yang mereka miliki tujuannya untuk ikut terlibat dalam pelayanan dalam gereja maupun diluar gereja. Keenam, sebagai pelayan Tuhan khususnya badan pengurus jemaat harus bisa melibatkan dan memanfaatkan pemuda dalam pelayanan, agar pemuda dapat memberikan potensinya kepada gereja terutama kepada Tuhan. Ketujuh, badan pengurus jemaat dapat mempersiapkan pemuda sebagai pemimpin dimasa yang akan datang untuk meneruskan dan mengembangkan pelayanan dalam gereja maupun di luar gereja.

The Apostle Paul provided Titus and Timothy with a list of qualifications each prospective elder and deacon must possess before he could be considered for his respective office. The second requirement was that he be a “μιᾶς γυναικὸς ἀνήρ” (1 Tim 3:2, 12; cf. Titus 1:6) translated literally a “one–wife husband” or “one–woman man.” Similarly, before a widow could be added to the widows’ list, Paul required she had been a “ἑνὸς ἀνδρὸς γυνή,” translated literally a “one–husband wife” or “one–man woman” (1 Tim 5:9). The correct interpretation of these two phrases and subsequent application has been hotly debated for centuries.

Most English translations render these phrases “the husband of one wife” and the “wife of one husband,” respectively. This implies an elder or deacon could not have multiple wives. But, does this accurately depict the message Paul communicated?

Since this particular phrase is only found four times in the New Testament and in every instance penned by the Apostle Paul, it must be translated the same in all four passages. If Paul’s intent was to communicate “quantity,” then a widow who followed Paul’s teaching and remarried (1 Cor 7:8–9; 1 Tim 5:14), and subsequently became a widow again would no longer be viewed as a “wife of one husband.” Consequently, she would be ineligible for the widows’ list.

I will show how this phrase is an anarthrous prenominal genitive. I will demonstrate how similar constructions occurring in the Septuagint and New Testament follow the same pattern found in ancient Greek papyri and ostraca. I will argue that according to Greek grammar, this anarthrous construction is likely performing a dative role. I will show how this option best speaks to the endemic problem rampant in the culture. I will conclude the most accurate translation should read, “Therefore the overseer must be above reproach, a husband who is faithful to [his] one wife…(1 Tim 3:2).” Likewise, 1 Timothy 5:9 should read, “Let a widow be put on the list if she is not less than sixty years of age, having been a wife who was faithful to [her] one husband.”

http://www.healthinc.eu/PDF/Health_inc_%20FrancoBook.pdf

Le Sénégal compte environ 10 millions d’habitants dont 45 % ont moins de 15 ans et alors qu’un peu plus de 5 % atteint ou dépasse les 60 ans. Même si les personnes âgées sont encore peu nombreuses, leur situation mérite une attention particulière, d’une part parce que leur proportion dans la population totale est vouée à croître de manière rapide dans les prochaines décennies (Pison, 2009) et d’autre part parce que les politiques publiques les délaissent bien qu’elles jouent un rôle fondamental (Antoine et Golaz 2010). L’organisation des ménages sénégalais, tant du point de vue de la taille que la composition a tendance à favoriser la prise en charge des personnes âgées par l’entourage familial. La cohabitation intergénérationnelle reste le cadre privilégié qui structure les solidarités familiales, avec le rôle important joué par la polygamie et les enfants dans les stratégies de lutte contre leur isolement social et sanitaire (Antoine, 2007). Souvent présentées à la tête de ménages de trois à quatre générations, les personnes âgées vivent rarement seules. Elles bénéficient de l’assistance quotidienne des aidants de proximité et des aidants à distance qui assurent leur soutien financier. Épouses, belles-filles, enfants et collatéraux constituent ainsi les premiers filets de sécurité de la personne âgée. Par contraste, le phénomène de la cohabitation des coépouses et des générations occulte certaines formes d'inégalités entre personnes âgées.

Ce texte examine les conditions de vie des personnes vieillissantes, en relation avec leur position dans le ménage. Dans la plupart des cas, des hommes âgés sont déclarés comme les chefs de ménage, du fait de leur âge et du respect qui leur est dû, sans tenir compte de leur statut économique. Les personnes âgées connaissent une baisse de leurs revenus en vieillissant. Ils sont cependant remplacés tardivement par leurs descendants qui décident désormais pour eux, en tant que contributeurs principaux du ménage.

Trad. rom. de Ierom. Agapie Corbu, Ed. Sf. Nectarie, Arad, 2011.

Tâlcuirile la Psalmi ale Părintelui Emilianos ne fac să întrezărim mai bine statura duhovnicească a Părintelui. Tâlcuirile, prin metodă şi duh, sunt în deplină continuitate cu exegeza biblică a marilor Părinţi ai Bisericii, că sunt o actualizare a conţinutului Scripturii, o aplicare a ei directă la situaţiile concrete prin care treceau obştile monahale ale lui Gheronda Emilianos. Dacă cel ce proroceşte, potrivit Apostolului, „vorbeşte oamenilor spre zidire, îndemn şi mângâiere“ (1 Cor. 14, 3), putem spune
că Tâlcuirile mustesc de duh profetic. Acest duh profetic aduce textul psalmilor în legătură cu împrejurările, ca rod al întâlnirii dintre ostenelile filocalice ale Părintelui şi lucrarea Duhului, care descoperă înţelesurile de trebuinţă momentului. În umbra cometariului, Tâlcuirile la Psalmi vorbesc despre unitatea dintre o minte bine exersată în ştiinţele exegetice, cultura teologică şi profană, şi acrivia vieţuirii duhovniceşti, care ştim că îl caracteriza pe Gheronda.

What is beauty? How does Thomas Aquinas understand it? Does it go beyond just the physical? This paper looks at Thomas's main texts on beauty as a transcendental and then the positions of several prominent Thomists from the 20th century: Jacques Maritain, Marie-Dominique Philippe, Joseph de Finance, Leo Elders, Jan A. Aertsen and Hans Urs von Balthasar.  I concur with Aertsen's interpretation of Thomas, but agree with and try to develop Balthasar's position as in full coherence with a Thomistic metaphysics of intensive being.

Trad. rom. de Ierom. Agapie Corbu, Ed. Sf. Nectarie, Arad, 2014.

  Volumul de faţă constituie o continuare şi, într-un fel, o completare a tâlcuirilor pe care Gheronda Emilianos le-a făcut Cuvintelor ascetice ale lui Avva Isaia. Catehezele asupra Sfântului Isihie au fost ţinute între anii 1985-1986, la Mănăstirea Simonos Petras şi la metocul ei din Ormylia.
  Scopul este acelaşi, cuvântul Părintelui urmărind să îndemne sufletele către luptele cele duhovniceşti, să le călăuzească şi să le împărtăşească cugetul Sfinţilor Părinţi, duhul monahal, atât în viaţa obştească a frăţiei, cât şi în viaţa personală a monahilor, pentru a-i pregăti pentru întâlnirea
mistică cu Domnul Care vine. Am putea spune că, în timp ce textul lui Avva Isaia privea latura practică a vieţii, în toată întinderea ei, şi mai cu seamă legăturile sociale ale monahilor în sânul unei chinovii, Avva Isihie, în cele 203 de capete ale sale, scrie aproape exclusiv pe tema trezviei.
  Aceste capete reflectă, precum feţele unui diamant, toate laturile acestei lucrări filocalice fundamentale, care acoperă întreaga luptă duhovnicească a monahului care-L caută pe Hristos prin rugăciune.

The goal of this paper is to lay out the biblical vision for the basic elements of the Church’s government at the level of the particular church, and to argue that the Church’s gospel-centered mission is best served by teams of Shepherds and Servants working together, leading and serving according to God’s design.The argument proceeds in two parts: Part 1 makes a brief argument for recognizing a biblical form of church government; Part 2 examines the evidence for the two-office view.

Although the increasingly older population has been described as a burden (Doron, 2013; Rozanova, 2010), older adults who are willing to take up the hard work of elderhood have important gifts to contribute (Conley, 2018; Jenkinson, 2018b; Pevny, 2014; Schachter-Shalomi & Miller, 2014). Older adults’ contributions have been studied predominantly as tangible services, missing important, less tangible services that were found to contribute to the sustainable nature of communities. This critical ethnographic study reveals the meanings age 70+ older adults make with others in their everyday lives.

Of the main participants, seven were male and two female; one was indigenous (n=9). The other people that older adults interacted with and who were included in this study (n=16) were family, friends, workshop participants, and work colleagues. The researcher conducted “go-alongs” in order to observe and document everyday life. Main participants completed life maps, LifeForward Plans and a questionnaire, including measures of wisdom, generativity, and transcendence.

Two meanings—Create and Share Other Realities and Value the Connection between People and Place— and three meaning-making processes—Turn Grief to Gratitude to Giving, Continue to Grow, and Shape Future through Ordinary Acts of Kindness— were examined for their contributions to more sustainable and compassionate communities. One example of the meaning Create and Share Other Realities is exemplified in the supplementary video to this dissertation Chris opening up worlds that didn’t exist (Southam, 2019). A new model was created where grief and gratitude drive generativity, rather than cultural demand (McAdams, Hart, & Maruna, 1998). A fifth dimension of self-actualization was added to the Foray (4A) model of lifelong learning (Corley, 2011) resulting in a new model Foray (4A+) – Beyond Self.

Future research on the developmental tasks of older adults and on communication approaches that lead to sustainability are needed. Renewed calls for elderhood could strengthen the social, environmental, and economic well-being of our communities.

Trad. rom. de Ierom. Agapie Corbu, Ed. Sf. Nectarie, Arad, 2010.

În această tâlcuire a lui Avva Isaia, Părintele Emilianos a ales mai cu seamă pasajele în care Avva descrie buna-cuviinţă duhovnicească şi respectul din pustie, pentru a atinge subiectullegăturilor noastre obşteşti, totul cu o mare subţirime psihologică şi adâncime duhovnicească. De exemplu, acceptarea celuilalt şi convieţuirea paşnică, fie într-o frăţie
monahală, fie în familie sau în oricare altă obşte – este un criteriu esenţial al duhovniciei, fără de care nimeni nu poate înainta spre
Dumnezeu.

In this research, I addressed the most important readers in the Levant and highlighted their efforts in this century, in addition to talking about their efforts in teaching the Qur'an and readings and mentioning their elders and disciples, and the reason i chose this century, the 9th century AH, was fertile in the scientific movement. I chose the most prominent scholars of this century, their origin, their elders, their pupils, their status, their influence, their most important scientific writings, as well as the most important role of the Qur'an in that era.

In this article, the ministry of the elder is investigated according to 1 Peter 5:1–5 from the perspective of the usage of the diakon word group in 1 Peter. Firstly, the place of 1 Peter 5 in the context of the whole letter is examined. Then the connection between 1 Peter 5:1–4 and 1 Peter
4:7–11 is ascertained. That is followed by a detailed exegesis of 1 Peter 5:1–4. It is found that the immediate context (1 Peter 4), indicates that in 5:1–4, Peter describes the diakonia of the elders. Based on the research, guidelines are suggested for the diakonia of the elder according to 1 Peter.

In rural Zanzibar, both lay people and legal professionals argue that women's options in marriage could be improved by closer adherence to Islamic law. This argument is usually made to critique the authority of elders in marriage negotiations. Although there is a strong norm of daughters adhering to elders' authority in marriage, this norm does not go uncontested: by asserting rights under Islamic law, women critique and sometimes even challenge elder authority in court. Based on my ethnographic research in an Islamic court and the surrounding community, I first examine how women and men talk about elder authority in marriage, and then explore legal challenges to their authority in court. I argue that there are two patterns in the way women reference Islam to talk about their rights in marriage. Whereas some women use their knowledge of Islamic law to assert rights in court, others reference their piety as Muslims to explain why they choose not to assert certain rights.

Neighborhoods within age-friendly cities and communities are an important factor in shaping the everyday lives of older adults. Yet, less is known about how neighborhoods experiencing change influence the ability to age in place. One type of rapid neighborhood change occurring across major cities nationally and globally is gentrification, a process whereby the culture of an existing neighborhood changes through the influx of more affluent residents and businesses. Few studies have considered the impact of gentrification on older adults, who are among the most vulnerable to economic and social pressures that often accompany gentrification. The current study explores one consequence of gentrification, indirect displacement. While gentrification-induced displacement can refer to the physical (e.g., direct) displacement of residents moving out of a neighborhood due to rising housing costs, it also references the replacement of the unique character and social identity of a neighborhood (e.g., indirect displacement). We examine perceptions of the latter, characterized by perceived cultural shifts and housing concerns among adults aging in place in a gentrifying neighborhood in New York City. The implications of indirect displacement for displacement risk and aging precarity are discussed as potential threats to aging in place in age-friendly cities.

Dans le cadre d’un projet qui vise à comprendre les schémas complexes régissant les relations intergénérationnelles nous revisitons la notion de chef de ménage au Sénégal. Dans ce pays on relève une proportion importante de chefs de ménage âgés. Réalité sociale ou illusion statistique ? Le chef de ménage dans la plupart des enquêtes démographiques ou économiques est celui dont l’ensemble des membres du ménage reconnaît l'autorité. Au Sénégal, pour définir le ménage on utilise le terme "njel" (cuisine) différent du terme "keur" qui concerne la concession. Le "borom njel" est donc celui qui alimente la cuisine c’est-à-dire celui qui prend en charge les frais du repas. Mais prend-on vraiment en considération le chef de ménage ou au contraire le chef de famille, le chef de concession. Qu’en est-il réellement dans les enquêtes démographiques ? La notion de chef de ménage sera analysée de différentes façons. Au cours d’entretiens approfondis, nous avons r...

The need to provide quality mental health care for elders in nursing home settings has been a critical issue, as the aging population grows rapidly and institutional care becomes a necessity for some elders. The purpose of this quasi-experimental study was to describe the effect of participation in reminiscence group therapy on older nursing home residents' depression, self-esteem, and life satisfaction. Purposive sampling was used to recruit participants who met the study criteria. Residents of one ward were assigned to the reminiscence therapy group intervention, while residents of the other ward served as controls. Nine weekly one-hour sessions were designed to elicit reminiscence as group therapy for 12 elders in the experimental group. Another 12 elders were recruited for a control group matched to experimental subjects on relevant criteria. Depression, self-esteem, and life satisfaction were measured one week before and after the therapy. The Statistical Package for the Social Sciences (SPSS, Version 10.0) was used to analyze data. Results indicated that group reminiscence therapy significantly improved self-esteem, although effects on depression and life satisfaction were not significant. Reminiscence groups could enhance elders' social interaction with one another in nursing home settings and become support groups for participants. The model we created here can serve as a reference for future application in institutional care.

Le défi que je lance consiste à établir quelques contours de la visibilité de cette Lisbonne invisible, pas seulement par le biais de la littérature – la proposition de Calvino – mais davantage à travers du cinéma-documentaire qui paraît délivrer les gens et les endroits de la ville de sa condition de fantômes, sous la splendeur d’une ville blanche de lumière cinématographique, mais aussi dans la pénombre nocturne de ses jardins, à l’heure de repos de beaucoup et de vigile de tant d’autres. Il ne s’agit donc pas de la recherche d’une visibilité scientifique qui cherche à définir la transparence de l’atmosphère, mais davantage de la visibilité de notre imagination combattant l’opacité de notre regard.

"This anthropological study describes a specific form of mediation, as it is practiced in Ethiopia (Northeast Africa) by members of the Oromo and Amhara ethnic groups. It introduces elders as male household-heads in their advanced ages, who settle conflicts and arrange marriages for the members of the junior generations. There are not only 'easy' cases dealt with, which one might assume to be too 'unimportant' for state courts or other juridical institutions but also aggravated cases that may affect the wider group or that have inter-ethnic dimensions. The study uses specific case studies of marriage, bride abduction, physical injury and homicide for illustration. Within the book, reference is made to speech-act-theory and the 'new ethnographic' approach related to it. Both rhetoric strategies and non-verbal means of communication are discussed, such as postures, gestures, spatial arrangements, numerical symbolisms, or the deliberate use of certain kinds of dress and of material objects. Special attention is paid to the use of ritual in mediation procedures. The book brings to light significant regularities that are inherent to the different types of elders' proceedings. Peculiar elements and phases can be distinguished that re-occur in all types of processes analysed in the study. This cannot exclusively be explained by reference to 'process', as a general idea of people negotiating law. It moreover hints to the existence of a formal 'procedure', which follows its own rules. Accordingly, a change of perspective 'from process to procedure' is suggested in the book's programmatic title.

http://www.harrassowitz-verlag.de/title_2776.ahtml

Book Order US:
http://www.amazon.com/From-Process-Procedure-Aethiopistische-Forschungen/dp/3447066113/

Book Order Germany:
http://www.amazon.de/Process-Procedure-Mediation-Formality-Ethiopia/dp/3447066113/
http://www.buchhandel.de/detailansicht.aspx?isbn=9783447066112"

Apparently the 2nd Confucian book,
concerned with respect for parents and elders,
taught in order to keep the family line safe.

Confucius taught c. 600 BC, yet the text was written down 400 BC.

2 books are brought together here, the Book of the Doctrines of Filial Duty, and the Book of the 24 Examples of Filial Duty.

Aboriginal Australian stories captivate listeners and express a unique worldview-each narrative manifests the applied wisdom of traditional understandings of illness embedded within local land and biology in confronting ailment Dreamings. These experiences warn adherents about how cultural illnesses infect the living land as they translate and signify through currencies of human suffering. This paper will explore how these ailment Dreamings can be further situated within cross-cultural dialogues, to responsibly temper understandings between anthropological theory and community-lead observances by implementing a combination of preliminary fieldwork data, auto-ethnographic reflection, and sources from the Wadeye region (NT, Australia).

Shepherding God's Flock is a collection of essays by Baptist scholars on the topic of biblical leadership, primarily focused on elders in the local church. For the most part this is a very traditional conservative and Baptist view of church leadership. Do not let the conservative, pastoral appearance fool you. The essays in this collection are intentionally academic and are good examples of biblical and historical theology applied to the problem of modern church leadership.

In recent years, the concern about age and aging in the United States has increased dramatically. A number of reviews have examined the research on ageism and much of the current research concludes that the causes of prejudicing, categorizing, and stereotyping are based on peoples race, gender and age and the causes are multi-factorial (Hogg and Copper, 2007, Ron, 2007). Sometimes these categorizations can be primitive or automatic (Crisp & Turner, 2010).  However, Ageism is a form of discrimination that anyone may experience at some point in life (Palmore, 2004). Yet, ageism is typically neglected and disregarded by researchers (Nelson, 2002, as cited in Packer & Chasteen, 2006). Researcher neglect of ageism may simply reflect its broad social acceptance in the United States.

Two of the dominant processes shaping today's European cities are the ageing and diversification of the population. Given that the range of action usually decreases in later life, the living environment around the place of residence plays an important role in the social integration of the older generation. Hence, spatial patterns of residence indicate the extent of opportunities for the older population to engage in urban life and, therefore, need to be addressed by urban planning and policy. The aim of this article is to study the interrelation between diversity in later life-in terms of migrant history, gender, social class, and age-as well as planned and actual (past) movements of elders. We have chosen Berlin as a case study and draw from a quantitative survey with elders (age 60+) from diverse backgrounds (N = 427). Our results from descriptive analysis and statistical hypothesis tests show that age impacts people's past and planned movement; we observe a peak in the decisions to move at the age of 65-75 and a drop in the inclination to move among people over 80. None of the other factors is similarly influential, but we observe appreciable tendencies regarding the impact of gender and social class on planned movements. Our study suggests that variables other than classic socio-demographic data, such as apartment size, rent, social networks, and health, and their interrelations may offer a promising starting point for achieving a full picture of older people's movement behaviour.