Book Review of "Will the Circle Be Unbroken?": Aboriginal Communities, Restorative Justice, and the Challenges of Conflict and Change by Jane Dickson-Gilmore and Carol La Prairie

Over the past decade or two, restorative justice has become a popular approach for the criminal justice system to take in Canada, New Zealand, and Australia. In part, this is due in all three countries to an appalling disproportionality in the incarceration rates for racialized minorities. As the authors of "Will the Circle Be Unbroken?" point out, however, governments have been attracted to restorative justice for cost-cutting reasons as well. A burning question, therefore, is whether restorative justice works.

Challenges of Students’ Industrial Work Experience Scheme (SIWES) in Library and Information Science in the ICT Environment

The ICT revolution has permeated every profession and all areas of human endeavour. Professions such as law, medicine , engineering, and library and information science are adjusting to the ICT environment through re-tooling, retraining, and curriculum revision. The purpose of this study is to explore the impact of ICT on the student industrial work experience scheme (SIWES) of library and information science students. It traces the historical development of the scheme, the ICT development trends in LIS, and the challenges this development brings to SIWES. Strategies to absorb this shock created by ICT are offered.

Development of an interview version of the Native American Cultural Involvement and Detachment Anxiety Questionnaire

The present study sought to develop and validate an interview version of the Native American Cultural Involvement and Detachment Anxiety Questionnaire (CIDAQ; McNeil, Porter, Zvolensky, Chaney, & Kee, 2000) in an effort to construct a more culturally appropriate means of obtaining anxiety-related information from a tribally homogenous sample of Native Americans. Five pilot subjects (60% women; M age = 35.8 years) and 50 Native American participants (46% women; M age = 40.32 years) residing on a Northern Plains reservation were administered the CIDAQ - Interview, designed specifically for this study, the Worry Domains Questionnaire (WDQ; Tallis, Eysenck, & Mathews, 1992), a measure of non-pathological worry, the CIDAQ (McNeil et al., 2000), a self-report measure of culturally-related anxiety, and a demographics form. Using a mixed design method of analysis, interviews were audio taped and data was both qualitatively and quantitatively compared for convergence and discrepancies across measures. As hypothesized, CIDAQ-Interview subscales corresponded with subscales from the CIDAQ self-report and included worries and anxiety in three content areas: (1) social involvement with Native Americans and cultural knowledge, (2) economic issues, and (3) social involvement with the majority culture. Results further revealed similarities between CIDAQ-Interview items and those on the CIDAQ self-report, indicating reliability for the Interview. Findings also confirmed the Interview's validity (r 's range = .349-.754), as well as a high level of internal consistency for the CIDAQ self-report (Cronbach alpha = .931). Data suggest the CIDAQ-Interview is a more culturally appropriate method of assessment and may be capable of assessing anxiety at a higher level of specificity then the self-report version. Results of the study are discussed in relation to the assessment of anxiety for homogenous reservation Native Americans, study limitations and directions for future research with the CIDAQ-Interview are also discussed.

The People's Hour and the Social Gospel: George Howard Gibson's Gilded Age Search for an Organization of the Kingdom of God

Previous studies of the Social Gospel movement have acknowledged the fact that Social Gospelers were involved in multiple social reform movements during the Gilded Age and into the Progressive Era. However, most of these studies have failed to explain how the reform experiences of the Social Gospelers contributed to the development of the Social Gospel. The Social Gospelers’ ideas regarding the need to transform society and their strategies for doing so were largely a result of their personal experiences as reformers and their collaboration with other reformers. The knowledge and insight gained from interaction with a variety of reform methods played a vital role in the development of the ideology and theology of the Social Gospel. George Howard Gibson is exemplary of the connections between the Social Gospel movement and several other social reform movements of the time. He was involved in the Temperance movement, was a member of both the Prohibition Party and the People’s Party, and co-founded a Christian socialist cooperative colony. His writings illustrate the formation of his identity as a Social Gospeler as well as his attempts to find an organization through which to realize the kingdom of God on earth. Failure to achieve the changes he desired via prohibition encouraged him to broaden his reform goals. Like many Midwestern Social Gospelers Gibson believed he had found “God’s Party” in the People’s Party, but he rejected reform via the political system once the Populists restricted their attention to the silver issue and fused with the Democratic Party. Yet his involvement with the People’s Party demonstrates the attraction many Social Gospelers had to the reforms proposed in the Omaha Platform of 1892 as well as to the party’s use of revivalistic language and emphasis on producerism and brotherhood. Gibson’s experimentation with a variety of ways to achieve the kingdom of God on earth provides new insight into the experiences and contributions of lay Social Gospelers. Adviser: Kenneth J. Winkle