Autism; it's for life, not just the weekend

An article about holidaying with a child with autism on a popular Australian website has sparked exasperation among many parents and advocates. Ian Rogerson, Nicole Rogerson and Michael Whelan respond. Against a backdrop of a middle-class vacation at a beach house, disability arrives and Lives are Changed when a kid "steals" a sausage roll. No. This is not the premise for a rejected David Williamson screenplay. It's the work of a writer who felt her weekend away with a family whose number happened to include an autistic kid deserved some attention. As parents of children on the autism spectrum we too think the piece published on a major Australian website yesterday deserves some attention. Just, perhaps, not in the way its author had hoped.

Exterior view of store J. Meyerhof am Platze; Hildesheim, Germany.

The photograph was taken in the late 19th century or early 20th century before the streetcar tracks were laid and a third floor added to the store. Members of the Meyerhof family lived in the 3rd floor apartment. Note the faces of the seamstresses on the second floor who were producing sheets, etc.

Exterior view of store J. Meyerhof am Platze; Hildesheim, Germany.

The photograph was taken in the late 19th century or early 20th century before the streetcar tracks were laid and a third floor added to the store. Members of the Meyerhof family lived in the 3rd floor apartment. Note the faces of the seamstresses on the second floor who were producing sheets, etc.

The family Aaron Kahn /

Family history, translated by Fred Kahn.

Kempner Family Album Portraits Family

Digital Image

Tolle Jahre Versuch einer Lebensbeschreibung

Description of the author’s family background. His paternal family owned a tobacco and cigarres business in Ulm, which was transferred to Munich in 1888. The maternal family in Frankfurt am Main had a textile export business. Recollections of his schooldays at the Catholic St. Anna Schule. Antisemitic encounters at the local Gymnasium. Description of life in the 19th century. Reverence for the local royalties. The family was involved in the Zionist movement, as were most of the members of their local synagoge.

Familienerinnerungen. Ein Fragment 1790-1913

History of the family of Isak Mirabeau (born 1840); his maternal grandfather Isak Henle was the first Jew to receive civic rights in Hall (Wuerttemberg); his paternal grandfather came from Olnhausen (Wuerttemberg); he was a hops and wool merchant; he became wealthy as a supplier for the French army, and entered the banking business; notes on Jewish history in 19th century Wuerttemberg; contains also instructions to his son for the case of his death (does not have to say kaddish).

Hanukkah lamp from Corfu Coin

Obverse: 1 Sheqel silver coin, emblem of the State of Israel. Reverse: Hanukkah lamp from Corfu, 19th century

Hanukkah lamp from Corfu Coin

Obverse: 1 Sheqel silver coin. Reverse: Hanukkah lamp from Corfu, 19th century.

Hanukkah lamp from Poland Coin

Obverse: 1 Sheqel silver coin, where one is connected to the last letter of the word 'Sheqel'. Reverse: Hanukkah lamp from Poland, 19th century.

Aus meinem Leben 1899-1918

The memoir was written between 1899 and 1918. Family history going back to the early 18th century. Recollection of the author's childhood in Hildesheim. Moritz was the youngest child of Joseph and Bena Guedemann. Early death of his father in 1847. Moritz attended the Jewish elementary school prior to the age of five. In 1843 he was enrolled in the episcopal "Josephinum Gymnasium", where he was the only Jewish student in the entire school. He had friendly relationships with students and teachers and was not confronted with antisemitism during his school years. Moritz Guedemann graduated in 1853 and enrolled in the newly established Jewish Theological Seminary in Breslau. Description of teachers and colleagues in the seminary. Doctorate in 1858 and continuation of rabbinic studies. Occasional invitation to preach at the high holidays in Berlin, where Moritz got acquainted with the famous rabbi Dr. Michael Sachs. Position as a rabbi in Magdeburg in 1862. Small publications of studies in Jewish history. Engagement with Fanny Spiegel. In 1863 Moritz and Fanny Guedemann got married. Offer to succeed rabbi Michael Sachs in Berlin. Division and intrigues in the Jewish community and withdrawing from the position. Invitation to give a sermon in Vienna. In 1866 Moritz Guedemann was nominated to succeed rabbi Mannheimer at the Leopoldstadt synagogue in Vienna. Austro-Prussian war and defeat of Austria in Koeniggraetz. Initial difficulties and cultural differences. Criticism toward his orthodox conduct in the Vienna Jewish press ("Neuzeit"). Cultural life in Vienna. Welfare institutions and philanthropists. Difference within the Jewish community. Crash of the stock exchange and rise of antisemitism. Publication of sermons and studies in Jewish history. In 1891 Max Guedemann became chief rabbi of Vienna. Speeches against antisemitism and blood libel trials. He was awarded with the title "Ritter" of the Kaiser Franz Joseph order for these achievements. Death of his wife in

Seltsame Kaempfer der Neuzeit : Ein Essay und Hörspiel.

Annotated typescript of a radio play about Jewish history from 1492 to the 19th century; philosophers - Moses Mendelssohn and others - striving for right, justice, and humanity.

Myer S. Isaacs collection undated, 1844, 1851-1925

Contains correspondence and newspaper clippings relating to the centennial birthday celebration of and memorial services for Sir Moses Montefiore; correspondence consists primarily of replies to a circular advocating the holding of memorial services issued by the Board of Delegates on Civil and Religious Rights from congregations in Buffalo, Charleston, Chicago, Cincinnati, Cleveland, and Detroit. Contains also correspondence relating to the activities of the Alliance Israelite Universelle on behalf of Palestine and the Jews in the Balkan States and Morocco and to the establishment of United States committees for the Alliance and the raising of funds, including correspondence with H. Pereira Mendes, Henry S. Jacobs, John Hay, and Adolphe Cremieux as well as letters from Baltimore, Cleveland, Detroit, Galveston, Minneapolis, Mobile, Rochester, St. Louis, and San Francisco. Also contains extensive correspondence concerning anti-semitism in Russia, aid to Jewish immigrants, and Jewish agricultural colonies in the United States, with letters from James G. Blaine, Manuel Augustus Kursheedt, Sabato Morais, Charles Nathan, Hirsch Leib Sabsovich, (Isaac N.?) Seligman and Judah Wechsler, among others. Also contains newspaper clippings and other items relating to Jewish life during the late 19th century and articles and memorabilia about various members of the Isaacs family.

Erlanger Family Collection, Frankfurt a.M.

Family tree of the descendents of Ludwog Erlanger (1780-1857) with explanations

Kirkon vai valtion kirjat? : Uskontokuntasidonnaisuuden ongelma Suomen väestökirjanpidossa 1839-1904

The Population Register – run by the Church or the state? The problem posed by the obligation to belong to a religious community in the registration of births and deaths in Finland between 1839 and 1904 The Lutheran Church of Finland is the nation’s largest church; approximately 82 per cent of Finns were members in 2007. The Church ran an official register of its members until 1999, when the state then undertook this task. The registration of births and deaths by the Church has a long history dating back to the 17th century, when Bishop Johannes Gezelius Sr. decreed that all parish members would have to be recorded in parish registers. These registers were used to control how well parish members knew the Christian doctrine and, gradually, also if they were literate. Additionally, the Church attempted to ensure by means of the parish registers that parish members went to Holy Communion annually. Since everyone was a member of the Lutheran Church, the state also took advantage of the parish registers and used them for the purposes of tax collection and conscription. The main research theme of “The Population Register – run by the Church or the state?” goes back to these times. The actual research period covers the years of 1839–1904. At that time Finland was under Russian rule, although autonomous. In the late 19th century the press and different associations in Finland began to engage in public debate, and the country started moving from a submissive society to a civic one. The identity of the Lutheran Church also became more prominent when the Church Act and the General Synod were realised in 1869. A few years earlier, municipal and parish administrations had been separated, but the general registration of births and deaths was left to the Church to see to. In compliance with the constitution of the country, all the inhabitants in principle still had to be Lutheran. In practice, the situation was different. The religious and ideological realms diversified, and the Lutheran concept of religion was no longer acceptable to everyone. The conflict was reflected in the registration of births and deaths, which was linked to the Lutheran Church and its parish registers. Nobody was allowed to leave the Church, there was no civil register, and the Lutheran Church did not consent to record unbaptized children in the parish registers. Therefore such children were left without civil rights. Thus the obligation to belong to a religious community had become a problem in the registration of births and deaths. The Lutheran clergy also appealed to the 1723 privileges, according to which they had been exempted from the drawing up of additional population registers. In 1889 Finland passed the Dissenters Act. By virtue of this act the Baptists and the Methodists left the state Church, but this was not the case with the members of the free churches. The freethinkers had to retain their church membership, as the law did not apply to them. This meant that the unbaptized children of the members of the free churches or those of freethinkers were still not entered in any registers. The children were not able to go to school, work for the state or legally marry. Neither were they able to inherit property, as they did not legally exist. The system of parish registers was created when everyone was required to be a member of the Lutheran Church, but it did not work when liberal attitudes eventually penetrated the sphere of religion, too. The government´s measures to solve the problem were slow and cautious, partly because Finland was part of Russia, partly because there were only about 100 unbaptized children. As the problem group was small and the state´s resources were limited, no general civil register was established. The state accepted the fact that in spite of the problems, the Evangelical Lutheran Church and the congregations of dissenters were the only official establishments to run populations registers in the country, and for social purposes, too. In 1900 the Diet of Finland finally approved a limited civil register, which unbaptized children and unregistered foreigners would be recorded in. Due to political reasons the civil register did not come into existence until 1917, after the actual research period.