Voluntarism, salvation, and rescue : British juvenile migration to Australia and Canada, 1890-1939

This article explores the relationships between governments and selected voluntary organisations involved in British migration to Australia and Canada from the 1890s to the Second World War. Prior to the Great War, there was considerable ill feeling by Dominion governments, especially Australian, towards philanthropic organisations, which appeared to undermine official immigration schemes through their attempts to reclaim and transplant the unwanted. Although voluntary associations were later subsidised by the British government and came under the group nomination schemes of the 1922 Empire Settlement Act, they were still viewed with suspicion. Organisations focusing on 'salvation', 'redemption' and 'rescue' in their migration work, however, provide us with an alternative ideology to the idea of building up 'fit populations' in the Dominions, where the notion of 'fitness' was perceived in a number of ways, not least in terms of class.

Working in Jamie's kitchen : salvation, passion and young workers

"In the UK in 2002, the celebrity chef Jamie Oliver set out to transform a group of unemployed young Londoners into enterprising, passionate workers. Their struggles, and those that train and manage them, to develop a passionate orientation to work, highlight many of the challenges we all face in the globalized labour markets of the 21st century"--Provided by publisher.

Salvation in heaven?

The aim of this paper is to examine the difficulties that belief in a paradisiacal afterlife creates for orthodox theists. In particular, we consider the difficulties that arise when one asks whether there is freedom in Heaven, i.e., whether the denizens of Heaven have libertarian freedom of action. Our main contention is that this 'Problem of Heaven' makes serious difficulties for proponents of free will theodicies and for proponents of free will defences against arguments from evil.

In her own right : women officers and equality in the Salvation Army

The nature of women's equality in the Army, during the 19th century, was unprecedented, and even today women can rise to positions of power and authority not easily equalled in the community. In the 20th century the principle of equality remained the same, but the practice did not. Any major turnaround in women's officership will require an orientation to first identifying and understanding the forces that effect women's advancement in the Army, plus the introduction of fairly exact and regulated remedial measures.

A chance to bloom: female migration and salvationists in Australia and Canada, 1890s to 1939

Migration is usually analysed as a function of state policy of sending and receiving countries in the context of global movements of people. Thus, despite their sponsorship and support of thousands of migrants, independent, voluntary, religious and ethnic organisations have often been marginalised in international migration studies. This article arises from a broader investigation into the role of such organisations in the peopling of Australia and Canada from the 1890s to 1939: their visions, relationships with governments, significance and legacies. The aim is to bring a new perspective to comparative migration and population research and to assess how far such organisations paralleled, or stepped outside of, the racialised, gendered and class structures of ofŽficial immigration policies and  practices of the time. Here the focus is particularly on the place of women and girls in the migration schemes of some of the organisations operating in both Australia and Canada. The use of case studies such as the British Women’s Emigration Association, the Salvation Army and Dr Barnardo’s Homes provides an opportunity to examine the sexual distinctions implicit in these schemes and the direction of both women and men into what were seen at the time as gender-appropriate societal roles and occupations.

What is the value of the arts?

In an age of globalisation, economic restructuring and rampant consumption, the "cultural industries" have come to be viewed as offering a source of social and economic salvation to declining towns, cities and regions. However, it is far from clear to what extent the arts, media and related tourism create employment, wealth, capital and community cohesion. What then is the value of the cultural industries and what concepts can be deployed to answer this question? This paper will report on one effort to devise a theoretical framework to assess the value of the cultural industries in one small Australian city. Drawing on Marxism, Pierre Boudieu and post-modem theory, it will develop a particular concept of "cultural capital" for use in quantifying and qualifying the socio-economic contribution of the cultural industries in Geelong, Victoria. It will argue that by linking Marx to Bourdieu around reformulated notions of "value" and "cultural capital", a theoretically rigorous framework can be distilled to assess and argue for the value of the arts. Such a concept has particular relevance and implications for arts managers.

Deus caritas est : more than papal lyricism

Deus caritas est: et qui manet in caritate, in Deo manet, et Deus in eo.

God is love, and he who abides in love abides in God, and God abides in him (1John 4:16b).

Many believe in or claim that they believe and hold fast to Catholic doctrine on such questions as social authority... on the relations between Church and State, religion and country ... on the rights of the Holy See and the prerogatives of the Roman Pontiff and the Episcopate, on the social rights of Jesus Christ, Who is the Creator, Redeemer, and Lord not only of individuals but of nations. In spite of these protestations, they speak, write, and, what is more, act as if it were not necessary any longer to follow, or that they did not remain still in full force, the teachings and solemn pronouncements which may be found in so many documents of the Holy See ... (Pope Pius XI, 1922). It is a mistake to state that political, economic, and social liberation coincide with salvation in Jesus Christ; that the regnum Dei is identified with the regnum hominis (Pope John Paul I, 1978).

What was the iconoclast controversy about?

Byzantine society of the eighth and ninth centuries experienced a vigorous and often violent dispute over the status of holy icons. 'Iconoclasts' were deeply suspicious of any pictorial representations of Christ, the Mother of God, and the saints, and they therefore unleashed a wave of persecution against the use of religious images, while 'iconophiles' fiercely defended the veneration of icons as an integral element of the life of the church. The extent and magnitude of this controversy indicates that it was more than a mere dispute over competing conceptions of religious art. A number of deeper issues and concerns were at play, and in this paper I seek to uncover some of these underlying concerns and hidden agendas. In particular, I argue that the opposing factions in the iconoclast crisis were, at bottom, concerned with issues relating to salvation, power, idolatry, tradition, and access to the divine.

Food, passion and marginalised young people : technologies of the self in Jamie's kitchen

A passion for food that is understood in certain ways – slow, organic, not industrialised – plays a central role in the drama of the successful and popular Jamie’s Kitchen (2002) and Jamie’s Kitchen Australia (2006). Large parts of the drama in these shows revolve around an apparent lack of passion that is displayed by the marginalised, unemployed young people that are the central characters in this story. In this paper I examine the ways in which these accounts of food, passion, and the training of marginalised young people expose some of the challenges and opportunities faced by marginalised young people as they seek to transition into the uncertain and risky labour markets of 21st century capitalism. I argue that Michel Foucault’s (1988) concept of technologies of the self enables us to understand passion, and its particular manifestations in Jamie’s Kitchen, and in the training of marginalised young people, as a powerful technology of self transformation. The drama of Jamie’s Kitchen suggests that as a technology of the self passion for food promises to provide precarious, possibly temporary, forms of salvation, meaning and purpose for the young people engaged in the Fifteen Foundation’s social enterprise transitional labour market program.