The Nature of Foster Care International Trends

1997 ◽  
Vol 21 (1) ◽  
pp. 44-49 ◽  
Author(s):  
Mathew Colton ◽  
Margaret Williams

The nature of foster care is changing around the world. Based on their forthcoming book on the same theme, Matthew Colton and Margaret Williams review developments in the purpose, definition and practice of foster care in countries as different as Argentina, Hungary, Finland, Italy, Zimbabwe and the UK. With respect to purpose, they argue that the growing emphasis on family support, reunification, and normalisation has implications for the way that foster care might be defined. With regard to practice, they point to a trend towards diversification of foster care programmes so that increasing numbers of children with different and more challenging needs can all be served. The authors conclude by suggesting a new definition of foster care, aimed at encompassing the breadth and diversity of service needed to accommodate the changing needs of children everywhere.

Author(s):  
Richard Fletcher

The Brundtland Commission in its report Our Common Future (United Nations, 1987) is widely credited with setting down the first policy definition of sustainable development. In 2017 this report will be thirty years old yet it seems we are still a long way from living sustainably: If, as of 2017, there is not a start of a major wave of new and clean investments, the door to 2 degrees [global temperature increase] will be closed. (Birol, 2011) Green policies have been ‘adapted and adopted’ by mainstream parties across Europe, despite Green parties being a relatively small political force (Carter, 2013). The European Commission has become a worldwide driver of green policy (Judge, 1992) and market-based innovations such as the Emissions Trading System 1 , despite being celebrated and criticised in seemingly equal measure. Media coverage of ‘outsider’ party growth in the UK has swung towards the libertarian and anti-Europe UKIP recently, despite comparable and longer term growth in support for the Greens (Goodwin & Ford, 2013). Efforts have been made to disassociate Green voices from older clichés of self-deprivation: The Green party has changed: partly the personalities within it, partly in response to the changing world outside it....At the same time, ideas that were mainly theoretical 25 years ago – solar and wind technology – have been demonstrably workable...The Greens have become the party of possibilities, not catastrophes. (Williams, 2014). One attempt to imagine a sustainable future can be found in The World We Made, written by Johnathon Porritt from the perspective of a school teacher in the year 2050. The positives of huge renewable investments, progressive economic policies and a panoply of exciting new technologies are matched with equally plausible negatives of stubborn inequality, famines and riots. In the postscript, Porritt states: ‘If we can’t deliver the necessarily limited vision of a better world mapped out in The World We Made, then the hard truth is that no other vision will be available to us anyway, on any terms.’ (Porritt, 2013: 276)


Author(s):  
Peter Baldwin

To Return To The Bulk of our material in this book, what absolute differences separate the United States from Europe? The United States is a nation where proportionately more people are murdered each year, more are jailed, and more own guns than anywhere in Europe. The death penalty is still law. Religious belief is more fervent and widespread. A smaller percentage of citizens vote. Collective bargaining covers relatively fewer workers, and the state’s tax take is lower. Inequality is somewhat more pronounced. That is about it. In almost every other respect, differences are ones of degree, rather than kind. Oft en, they do not exist, or if they do, no more so than the same disparities hold true within Western Europe itself. At the very least, this suggests that farreaching claims to radical differences across the Atlantic have been overstated. Even on violence—a salient difference that leaps unprompted from the evidence, both statistical and anecdotal—the contrast depends on how it is framed. Without question, murder rates are dramatically different across the Atlantic. And, of course, murder is the most shocking form of sudden, unexpected death, unsettling communities, leaving survivors bereaved and mourning. But consider a wider definition of unanticipated, immediate, and profoundly disrupting death. Suicide is oft en thought of as the exit option for old, sick men anticipating the inevitable, and therefore not something that changes the world around them. But, in fact, the distribution of suicide over the lifespan is broadly uniform. In Iceland, Ireland, the UK, and the United States, more young men (below forty-five) than old do themselves in. In Finland, Luxembourg, the Netherlands, and Norway, the figures are almost equal. Elsewhere, the older have a slight edge. But overall, the ratio between young and old suicides approximates 1:1. Broadly speaking, and sticking with the sex that most oft en kills itself, men do away with themselves as oft en when they are younger and possibly still husbands, fathers, and sons as they do when they are older and when their actions are perhaps fraught with less consequence for others. Suicide is as unsettling, and oft en even more so, for survivors as murder.


Systems ◽  
2020 ◽  
Vol 8 (4) ◽  
pp. 52
Author(s):  
Michael C. Jackson

Many authors have sought to summarize what they regard as the key features of “complexity”. Some concentrate on the complexity they see as existing in the world—on “ontological complexity”. Others highlight “cognitive complexity”—the complexity they see arising from the different interpretations of the world held by observers. Others recognize the added difficulties flowing from the interactions between “ontological” and “cognitive” complexity. Using the example of the Covid-19 pandemic in the UK, and the responses to it, the purpose of this paper is to show that the way we understand complexity makes a huge difference to how we respond to crises of this type. Inadequate conceptualizations of complexity lead to poor responses that can make matters worse. Different understandings of complexity are discussed and related to strategies proposed for combatting the pandemic. It is argued that a “critical systems thinking” approach to complexity provides the most appropriate understanding of the phenomenon and, at the same time, suggests which systems methodologies are best employed by decision makers in preparing for, and responding to, such crises.


2021 ◽  
Author(s):  
John Howell ◽  
Brian Burnham

In 1799 an English surveyor named William Smith published the World’s first geological map. This map, which covers the whole of England and Wales, fundamentally changed the way that geologists visualised the subsurface (Winchester, 2001). For the next 200 years, field geologists across the World worked in much the same way as Smith had done, tracing geological boundaries on the ground and using ink pens and coloured pencils to record the surface expression of the geology onto paper and maps. Even today, the largest single component of any undergraduate degree in the UK is a “mapping project”, where students make detailed maps of a selected area in this way. There can be very few sciences where there have been no significant changes in the basic data collection methods for over 200 years. However, since the turn of the 21st Century we have seen a quiet revolution in the way in which field data are being collected, analysed and displayed. We call this the Virtual Geoscience Revolution and it has come about in a number of discrete phases, each of which have resulted from the development of a number of distinct but parallel technologies.


2021 ◽  
Vol 273 ◽  
pp. 12163
Author(s):  
Maxim Kuzhelev

The article deals with highlighting various viewpoints upon the nature and definition of the phenomenon of «social exclusion». Though the author stresses the main accent on the exclusion in the way of life of Russian rural youth, numerous aspects of exclusion impact on different social groups of people in the world have been taken into account. The author makes an attempt to formulate his own terminology on «social exclusion» based on complex application of scientific approaches. The key issue of «social exclusion» arise lies thorough investigation of various social and economic barriers which occur on the way of Russian rural youth to society integration. The outcome of this process results in reduction of life claims within the young people community and deprived socialization. This may lead in the future to insufficient social role acquiring and descending mobility.


Author(s):  
James E. Prieger ◽  
Daniel Heil

The use of information and communications technology (ICT) in business—the most expansive definition of e-business—is transforming the world economy. E-business at the microeconomic level of retail, wholesale, and labor market transactions has an enormous impact on the performance of companies and the economic welfare of consumers and workers. The gains in efficiency and economic benefits at the microeconomic level exert influence all the way up to the macroeconomic level of GDP and fiscal and monetary phenomena. However, new policy challenges accompany the rewards from ebusiness in the economy. The economics of e-business are shaped by the way that ICT lowers the cost of transferring, storing, and processing information (Borenstein & Saloner, 2001). When the cost of information falls, there are profound consequences for how firms conduct business with each other, with consumers, and with workers. This article covers both the economic theory that suggests how e-business changes the economy (to understand why e-business has proliferated) and the empirical magnitude of the impacts (to show the economic benefits).


Author(s):  
Sam De Silva
Keyword(s):  
The Uk ◽  

The development of the Internet raises challenges in the application of defamation, given that the click of a mouse can communicate a defamatory statement instantly to thousands of people throughout the world. This can pose a serious threat to the reputation of an individual or company. This chapter considers: (1) the laws of defamation applicable to the Internet, including analysis of the Defamation Acts 1952 and 1996 and the E-Commerce Directive; (2) the way UK law is currently being applied in practice, including discussion of the key UK cases in this area; (3) the Internet defence in the Defamation Act 1996, which can protect innocent disseminators of defamatory material over the Internet; and (4) future reform of defamation law in the UK.


Author(s):  
Matthew V. Novenson

The modern study of ancient messianism has long been dominated by variations on the messianic idea hypothesis, a legacy of nineteenth-century metaphysical Idealism. Recent research has raised damning objections to this received paradigm, but no better, alternative account has yet emerged. This chapter suggests such an alternative account. It proposes that what we call messianism is most basically a way of talking about the world, a set of linguistic resources—and, equally important, linguistic constraints—inherited from the Jewish scriptures. Ancient Jewish and Christian texts about “messiahs”—from Second Isaiah to the Talmud Bavli, and at myriad points in between—are participants in one great ancient Mediterranean language game. If so, then rather than stipulating a definition of “messiah” and going in search of it in the sources, we ought to return to the sources and follow the way the words run.


1911 ◽  
Vol 4 (4) ◽  
pp. 460-476
Author(s):  
W. W. Fenn

In present theological conditions, one who is called upon to discourse concerning “natural religion as it is commonly called and understood by divines and learned men” finds himself embarrassed at the outset by the difficulty of defining his subject in accordance with the requirement, since the term is variously understood by “divines and learned men.” In a recent issue of the Harvard Theological Review Professor Knight of Tufts College described three specific uses of the correlative terms “nature” and “supernatural,” each of which, moreover, comprises many subordinate varieties. The late Dr. C. C. Everett, to whom, by the way, Professor Knight does not refer, defined the natural as “the universe considered as a composite whole,” the world of cause and effect, one might say, in which the laws of Haeckel's “Substance” prevail, or the natura naturata of Spinoza, and the supernatural as the non-composite unity, Spinoza's natura naturans, which manifests itself in and through the natural. If this use be accepted, and with it Dr. Everett's definition of religion corresponding to the stage in the development of the discussion where the terms first appear, namely, as “feeling towards the supernatural,” it is difficult to find any meaning for the term natural religion save as it may denote religion awakened by contemplation of nature. Otherwise, it becomes a contradiction in terms, the adjective cancelling the noun or vice versa. In substantial agreement with these definitions is the habit of regarding the supernatural as covering the realm of free personality, both human and divine, while the world of things, in which law uniformly and inexorably rules, is styled nature. Here too, since religion resides in personality and, at least among those who employ this terminology, involves a relation to personality, natural religion becomes meaningless.


Author(s):  
Roland Végső

The first chapter provides an overview of Martin Heidegger’s works by tracing the way he defines the world and worldlessness at various stages of his career. The first half of the chapter examines the role the concept of worldlessness plays in Being and Time and the existential analytic of Dasein. The second half of the chapter examines Heidegger’s later works and his critique of modernity. The chapter argues that Heidegger starts with the assumption that the stone is worldless but ends up concluding that Being is worldless. Thus, the objective of Chapter 1 is to trace the trajectory of this shift from the lifeless object to Being itself as the site of worldlessness. The chapter concludes by examining the political stakes of the Heideggerian definition of worldlessness.


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