Contested Vernacularization: Kahkewaquonaby Peter Jones and the First Published Translations of the Gospels in Anishinaabemowin, 1825–1832

As service populations have changed, social workers in Norway and the UK have responded to the needs of diverse cultures, which often include issues of religion and spirituality. Members of the Norwegian Union of Social Educators and Social Workers (FO) and the British Association of Social Workers (BASW) were sampled to explore attitudes regarding the placement of religion and spirituality in practice and education. UK workers were generally more accepting of religion and spirituality than their Norwegian colleagues. Factors such as secularism, differences in the educational systems, and different historical trajectories in the profession's development may contribute to differences between the UK and Norway. The authors recommend additional research in each country regarding the role of religion and spirituality in social work education and practice, the general culture, the bureaucratic delivery of social services, client and social worker interactions, and in the stratification of social class.

5 The ‘tactile Ba[b]ble under which the blind have hitherto groaned’: Dots, Lines and Literacy for the Blind in Nineteenth-Century North America was published in The Edinburgh History of Reading on page 97.

There is significant literature generally supporting the importance of social worker spirituality. While there is some research exploring the various characteristics of practitioner spirituality, there is little empirical evidence that adopts a multidimensional operationalization of social workers spirituality and their perceptions of the use of spirituality in professional practice. Further, there appears to also be a lack of research specifically focused on Christian social workers. This study explored the relationship of multidimensional practitioner spirituality and their perspectives on the use of spirituality in practice. Testing demonstrated a significant difference in spirituality between religiously non-affiliated and Christian social workers as well as differences in their perspective on the use of spirituality in practice. Implications for social work practice are discussed.

This chapter explores the concept of authenticity in the context of today’s highly competitive hospitality industry. Drawing on the multi-sited ethnographic case study of Ziferblat, the world’s first pay-per-minute cafe franchise, the author examines how the imperative of authenticity is addressed by small international enterprises falling in between the categories of chain and independent. By tracing how Ziferblat’s original concept, shaped by the personal and socioeconomic background of its founder, was subsequently transformed by the local teams and adapted to different cultural-geographical contexts, this chapter adds new empirical evidence to the dynamic and pluralistic notion of multiple authenticities.

This article describes the results of a cross-sectional study of licensed clinical social workers' (LCSWs') views and behaviors related to integrating clients' religion and spirituality in clinical practice. A total of 442 LCSWs from across the United States who advertised their services on the Internet provided anonymous responses to an online administration of the Religious/Spiritually Integrated Practice Assessment Scale. The results indicate that LCSWs have positive attitudes, high levels of self-efficacy, and perceive such integration as feasible, but report low levels of engagement in integrating clients' religious and spiritual beliefs into practice. Moreover, two variables emerged as significant predictors for LCSWs' overall orientation toward integrating clients' religion and spirituality in practice: practitioners' intrinsic religiosity and prior training (prior course work or continuing education). Implications and next steps for social work education and continuing training efforts are discussed.

One of the more perplexing problems we face in the historical geography of the nineteenth century in North America is the origin of the anti-urban sentiment that stood alongside other "fears" as the material of political warfare. When "twisting the Lion's tail," jeering native gentility, and decrying the "infection" of foreign culture failed to produce a rush to join a politician's legion, it was always possible to trot out the specter of the bloated, parasitic city feeding on the vital sap of America. Yet Carl Bridenbaugh showed us thirty-five years ago that the seeds of American urbanism were not "solely the product of nineteenth century industrialism, but rather . . . germinated with the earliest settlement on American soil." He concluded "Surviving evidence justifies the temerity of my conclusion that a full-fledged urban society existed well before the close of our first century of history." (Bridenbaugh, Cities in the Wilderness. Second Edition. New York, 1960, vii.) Any nativist argumentation would seem to require the inclusion of the city in our revered past, yet in the last century there was a strong belief that urban settlement was a late and non-vital growth on an older and more "basic" agricultural root-system.

This paper explores the integration of spirituality in clinical social work practice. Social Work’s history with respect to spirituality and practice, and the tensions that have existed, are reviewed. Further, the paper outlines a rationale for the importance of this integration, while also looking at obstacles to including spirituality in practice that some social workers encounter. Interventions are posed as a possible means to facilitate the integration of spirituality and clinical social work practice.

Research suggests spirituality is linked to positive health outcomes, but social workers report barriers to incorporating it into care planning. The literature suggests general interest in learning and executing social work practice involving religion/spirituality (R/S) intentionally. While some empirical study has been conducted, this work is largely superficial and undeveloped. Finally, a changing R/S landscape in the United States further establishes the need for deeper, more nuanced examination. This article explores the actual role that R/S have in social practice and who supports these practices. Wisconsin social workers were surveyed (n = 578) using the Religious/Spiritual Integrated Practice Assessment Scale and other items of original design. Results confirm interest among social workers to include R/S in practice, but formal training is lacking. The data reveal a profile of practitioners who incorporate R/S, correlated with religiosity, religious conservativism, age, and race. Implications include enhancing mentorship, internships, and education to increase efficacy in utilizing R/S in the field.

General frameworks for the evolution of urban systems in frontier settings have been formulated chiefly on the basis of the North American experience. The frameworks apply to the Ecuadorian Amazon. Universal conceptualizations are broadly relevant; context-dependent conceptualizations are partially so. This pattern raises the question of whether government-based service sector is mechanism for urban dominance, as were wholesaling and finance in North America. Selected case studies indicate that the urban system in the Ecuadorian Amazon is representative of present-day frontier regions. THE purpose of this article is to examine the evolution of frontier urban systems in terms of general frameworks. The case study is the Oriente, or Amazon region, of Ecuador. Here, as elsewhere in Latin America, rapid population growth in settled areas and the increasing use of frontier resources have led to high in-migration levels, new settlement, and an evolving urban system. Our research on this important demographic process is framed by three aspects of previous work. First, the degree to which existent frameworks of frontier urbanization apply to third-world locales remains open to question. These frameworks have largely been derived from research on North American settings of the late eighteenth to early twentieth centuries and tend to reflect more-developed portions of that frontier experience. Second, although third-world frontier regions have received considerable attention in recent years, their urban component has been neglected. Studies of the urban frontier are few, rarely relate the experience of other third-world locales or North America, and give * Research reported here was funded by National Science Foundation grant SBR-9211531 and by the Ohio State University Office of the Vice-President for Research. * DR. BROWN is professor of geography at the Ohio State University, Columbus, Ohio 43210-1361, where MR. DIGIACINTO and MR. SIERRA are graduate students in geography and DR. SMITH is an associate professor of geography. Copyright ? 1994 by the American Geographical Society of New York This content downloaded from 157.55.39.92 on Wed, 22 Jun 2016 05:47:59 UTC All use subject to http://about.jstor.org/terms THE GEOGRAPHICAL REVIEW scant attention to formulating conceptual framework of frontier urbanization and integration with national urban systems. Unlike the approach in this article, no study examines the overall urban system of contemporary frontier region, although the importance of urban aspects is recognized (Godfrey 1991, 248-249). Third, examining frontier urbanization is an important complement to studies of urban systems in developing countries. Typically these studies focus on the role of urban areas in development and give minimal attention to small or frontier towns, their socioeconomic functions, and their integration into the national urban system. To examine these neglected issues, this article first reviews conceptual frameworks of urban-system evolution in frontier settings and related generalizations. Next it provides an overview of Ecuador and its Oriente. Third, it evaluates the applicability of conceptual frameworks to this region by considering changes in settlement pattern, urban size, and urban economic functions, which are the elements of urban-system evolution highlighted in previous works. The article concludes with an assessment of the fit between general frameworks and urban-system evolution in contemporary frontier settings like the Ecuadorian Oriente. CONCEPTUAL FRAMEWORKS Previous studies of frontier urbanization display three research perspectives: abstract frameworks that are universally applicable but at the expense of substantive specificity; context-dependent frameworks that may be referred to as quasi-general or middle-range theory; and idiographic case studies such as examples from the Brazilian Amazon or North America. Universal models of frontier settlement fall into two groups. One represents frontier development as three-stage process: colonization, comprised largely of migration from outside the frontier; spread, which involves migration from within and outside the frontier; and competition or consolidation (Bylund 1960; Olsson 1968; Hudson 1969). This framework is concerned with the transition from frontier settlement to mature central-place systems that emerge in the consolidation stage. A complementary perspective on local areas and individual behavior identifies similar stages: site selection; pioneering through initial clearing and cultivation; and consolidation, wherein some settlers leave to settle elsewhere on the frontier (Henkel 1982; Findley 1988). Another element of these models is niche space, an expanding area in which conditions are favorable for settlement (Hudson 1969). Among the factors affecting niche space are transportation development, mineral discoveries, new economic activity, technological innovation, national policies, world economic and political circumstances, and donor-country actions. Examples of the relevance of this concept may be found in the frontier urban areas and overall urban system of the United States between 1860 and 1920 (Meyer 1990, 736-738). A second, less austere group of universal models includes the ideal-typical sequence of transportation development (Taaffe, Morrill, and Gould 1963), 250 This content downloaded from 157.55.39.92 on Wed, 22 Jun 2016 05:47:59 UTC All use subject to http://about.jstor.org/terms URBAN-SYSTEM EVOLUTION the mercantile model (Vance 1970), Monte Carlo simulations (Morrill 1963, 1965), and core-periphery formulations (Brown 1991, 13-15; Brown and others 1992, 953-954). These highlight selected substantive attributes, differ in emphasis, but posit similar scheme of frontier development (Fig. 1). They are henceforth referred to as core-periphery frameworks. Context-dependent frameworks represent continuum from embryonic to mature economies. For embryonic phases, John Browder and Brian Godfrey (1990, 60-63), drawing on the Brazilian Amazon, set forth stages by which a dependent peripheral region becomes incorporated into the larger national economy. This transition links socioeconomic and landscape maturation with urban forms: native subsistence economy with preurban village; resource extraction frontier with expeditionary resource settlement; peasant pioneer agriculture with pioneer settlement; consolidated landholdings (relic frontier) with local service center; rural depopulation and urban primacy with county service center. A complementary framework focuses on more advanced economies and, drawing on nineteenth-century North America (Muller 1977), has as its initial stage the pioneer periphery with many local service centers. Some of them become more important than others, largely because of location at nodal points in the transportation system. Denoted as entrepots, they are reception and distribution points for goods from outside the frontier, frontier goods destined for external markets, and goods moving within the frontier zone. Aside from variations in trading functions, towns are similar in economic base. The second stage is the specialized periphery, wherein towns become differentiated in broad range of economic functions because of variation in resource endowments, comparative advantages, and inertia; sharp distinctions in size and importance also arise. Transportation continues to be crucial, as do the level and rate of rural settlement, which provide market for and source of goods. The third stage is the transitional periphery, wherein selected towns become closely connected with the national urban system and emerge as dominant regional centers. Industrial activities and unique functional specializations are crucial elements in this transition. Another context-dependent focus on mechanisms underlying differential urban growth also draws chiefly on the North American experience (Meyer 1980). A main element is control over the exchange of goods and services, which is closely related to economic specialization, transportation, communications, and agglomeration economies. Movement of people and commodities is also an element in the schema. In an early stage of frontier urbanization, specialization is minimal; entrepreneurs control exchange only in local hinterland, and physical movements are limited. Over time, selected towns acquire specialized economic activities, but entrepreneurs serving local hinterlands still function, which gives rise to an urban hierarchy on the frontier. Finally, as the frontier becomes settled, its main towns become gateways, the external suppliers of goods and services to the next frontier zone. A modification of this framework proposes that the role of some 251 This content downloaded from 157.55.39.92 on Wed, 22 Jun 2016 05:47:59 UTC All use subject to http://about.jstor.org/terms THE GEOGRAPHICAL REVIEW

Zooarchaeological identifications of fish taxa at nineteenth-century Chinese migrant sites in North America indicate that Chinese consumers maintained local, regional, and international connections with a number of discrete fisheries to satisfy their desire for both fresh and salted fish products. To date, no archaeological study has addressed the broader complexity of the Chinese fish trade in North America. This paper explores these intricacies by drawing on historical observations of nineteenth-century Chinese fishing operations in North America, zooarchaeological fish data from sites across the American West, and an in-depth case study of archaeologically recovered fish remains from the Market Street Chinatown in San Jose, California. To better understand the fish data from this site, I use indicator group analysis to identify several likely sources of the specimens identified at the site. Overall, the data show that, although Chinese migrants typically consumed fish taxa that resembled those traditionally eaten in nineteenth-century southern China, they sourced their fish from multiple Chinese and Anglo fisheries throughout the American West and China.

Few cities have not had a major fire in their history, and in nineteenth century North America, with its cities constructed mainly of wood, fires were a very real danger. Among the measures taken to assess and control the risks of fire were fire insurance plans, a unique and invaluable source of information for the fire insurance companies when the maps were new, and for the researcher in urban studies now that the maps are old and out-of-date. object of the maps is to show at a glance the character of any building offered for insurance, without having to make a special examination.1 The map or plan is drawn on a large scale, usually 50, 100 or 200 feet to the inch. With the aid of symbols and colours the cartog­ rapher shows the size, shape and type of construction materials, such as wood, brick or concrete, for each building; the number of floors, doors, windows, chimneys; the fire protection facilities, such as alarms, extin­ guishers, water sprinklers. Where fire risk is involved, he indicates the use of buildings, such as restaurant, store, bakery; for industrial buildings, such as a sawmill, the type of equipment used, the source of power and water, length of operating day, use of night watchmen. The need for and origin of insurance plans are explained in an essay entitled Rise and Progress of Fire Insurance Diagrams which appeared in Insurance and Real Estate Society in 1883, probably written by Charles E. Goad, the father of fire insurance cartography in Canada: Co-existent with the practice of fire insurance covering manufacturing risks especially, and hazardous and non-hazardous risks and occupations located at a distance from the office of the insurer as well, came the necessity for, if riot the immediate use of the survey, a description of the premises to be covered by the policy, with the accompanying diagram or ground plan, showing not only the internal hazard of the risk itself, by its relative position as to neighbouring structures, their classes, occupancy, etc., by which the

The Noble and Holy Order of the Knights of Labor was the most significant labor organization in nineteenth century North America. Part trade union, part social reform movement, the Knights organized hundreds of thousands of workers across the continent, and initiated countless major strikes, particularly during the 1880's.The Knights were the first major union to attempt to make unions accessible to a broad range of workers. At a time when most unions were the preserve of highly skilled, white, male workers, the Knights organized blacks, some immigrants and women. This thesis examines the relationship between women and the Knights of Labor in Ontario in the 1880's.The Knights organized women workers, and they also supported an impressive 'feminist' platform of social reform. They endorsed every major feminist demand in the nineteenth century, from suffrage to temperance to equal pay. In Canada, they campaigned successfully for the first sexual harassment legislation. This platform is particularly significant when set next to prevailing restrictive notions of femininity and 'true womanhood'.Yet the Knights were also a male dominated organization. While the 'space' they opened for working class women was important, it was not without its own set of limitations and restrictions. Within the context of contemporary debates about the intersections of class and gender, this thesis examines the contradictions and tension in the Order's feminist ideology.

God, science and the market place: the bases for exercise prescriptions for females in nineteenth century North America.

There is no universal definition for spirituality since it implies a relationship with what people variously refer to as the life force, God, Creator, the higher self or purpose, or the Great Mystery. What is essential, however, is how you define your own spirituality and spiritual practices. The context of spirituality differs from individual to individual and from group to group. For many people, it encompasses a sense of wholeness, healing and the interconnectedness of all things. For instance, Michael Dantley (The sage handbook of educational leadership. Sage, Thousand Oaks, 2005) argues that spirituality, with components of critical reflection, has been one of the main pillars of the African American experience. “Our spirit”, he writes, “enables us to connect with other human beings” (p. 654). Spirituality, therefore, is about meaning making—it is about how people construct knowledge through largely unconscious and symbolic processes manifested through image, symbol, ritual and music. Spirituality is about the ongoing development of identity or moving toward what many refer to as their greater authentic self. It is simultaneously collective and personal (Wane in Theorizing empowerment Canadian perspectives on Black feminist thought. Inanna Publications and Education, Toronto, 2007; Canadian Woman Studies 29(1/2): 159, 2011). Derezotes defines spirituality as “a complex, intrapsychic dimension of human development” (1995, p. 1), while Bullis argues that spirituality is “the relationship of the human person to something or someone who transcends themselves” (Spirituality in social work practice. Taylor & Francis, Washington, DC, 1996, p. 2). Mazama, writing from an Afrocentric perspective, states that spirituality is “cosmic energy that permeates and lives within all that is”, which “confers a common sense to everything in the world, and thus ensures the fundamental unity of all that exists” (Journal of Black Studies 33(2), 2002, pp. 219–221). In short, spirituality has been defined as “a complex, intrapsychic dimension of human development” (Derezotes, 1995, p. 1), or “the relationship of the human person to something or someone who transcends themselves” (Bullis in Spirituality in social work practice. Taylor & Francis, Washington, DC, 1996, p. 2). Many people include spirituality in a search for meaning that shapes their identities, which enables them to cope with everyday challenges (Watt in New Directions for Student Services 104: 29–40, 2003). I would say that spirituality is about inner strength, faith and groundedness; it facilitates networking, survival and collectivity; it connects the personal to larger social systems and meaning-making (Wane in Theorizing empowerment Canadian perspectives on Black feminist thought. Inanna Publications and Education, Toronto, 2007). Moreover, spiritual leaders need to harness these qualities to create a spiritual experience in their schools. In this paper, I therefore argue that, based on the relationship that people have with their spirit, the spirit cannot be colonized. The spirit may stay in what might appear a “dormant” state ready to spring to action at an appropriate time and moment. The paper will show how the spirit becomes an invisible inner strength that many hold on when the physical body has been subjected to different types of oppressions.

Foreword / Theodore Fontaine vii Introduction. Colonial Genocide in Indigenous North America / Jeff Benvenuto, Andrew Woolford, and Alexander Laban Hinton 1 Part I. Intersections and Trajectories 1. Discipline, Territory, and the Colonial Mesh: Indigenous Boarding Schools in the United States and Canada / Andrew Woolford 29 2. Global Capital, Violence, and the Making of a Colonial Shatter Zone / Robbie Ethridge 49 3. Genocide in Canada: A Relational View / Christopher Powell and Julia Peristerakis 70 Part II. Erasure and Legibility 4. California and Oregon's Modoc Indians: How Indigenous Resistance Camouflages Genocide in Colonial Histories / Benjamin Madley 95 6. Memory, Erasure, and National Myth / Tricia E. Logan 149 7. Residential School Harm and Colonial Dispossession: What's the Connection? / Jeremy Patzer 166 Part III. Transformations 8. The Habit of Elimination: Indigenous Child Removal in Settler Colonial Nations in the Twentieth Century / Margaret D. Jacobs 189 9. Revisiting Choctaw Ethnocide and Ethnogenesis: The Creative Destruction of Colonial Genocide / Jeff Benvenuto 208 10. Political Genocide: Killing Nations through Legislation and Slow-Moving Poison / Kiera L. Ladner 226 11. Dispossession and Canadian Land Claims: Genocidal Implications of the Innu Nation Land Claim / Colin Samson 246 Part IV. (Re)Imaginings 12. Colonial Genocide and Historical Trauma in Native North America: Complicating Contemporary Attributions / Joseph P. Gone 273 13. Buffalo Genocide in Nineteenth-Century North America: Kill, Skin, and Sell / Tasha Hubbard 292 14. Genocide in the Indian Residential Schools: Canadian History through the Lens of the UN Genocide Convention / David B. MacDonald 306 Afterword. Colonial Genocide and Indigenous North America: A View from Critical Genocide Studies / Alexander Laban Hinton 325 Contributors 333 Index 339