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East China Mission (1909-1917)
No full textThe East China Mission 华東区会, originally titled the Eastern Mission Field, functioned under three different entities: The China Union Mission (1909-1913), the Asiatic Division (1914-1915), and the North China Union Mission (1916-1917). Throughout its existence the headquarters was located in Shanghai. Its territory originally covered the provinces of Jiangsu, Anhui, and Zhegiang. Shandong province was added in November 1912.https://research.avondale.edu.au/esda/1567/thumbnail.jp
Hakka Mission (1909-1951)
No full textThe Hakka Mission 客家区会 was not defined by territorial boundaries but instead by the extent of the Hakka-speaking people in the provinces of Guangdong and Fujian in the South China Mission. Hakka men were renowned for their extensive literary works, judicial skills and business enterprises. Their women did most of the manual labor and for that reason never adopted the habit of binding the feet.https://research.avondale.edu.au/esda/1574/thumbnail.jp
Miao Mission (1937-1939)
No full textThe Miao (Miáo Zú苗族) people are counted among the earliest tribes in China. They are different to the Han Chinese and are usually divided into four sub-groups: The Red Miao of western Hunan Province; the Black Miao of south-east Guizhou Province; the White Miao of south Sichuan, west Guizhou and south Yunnan Provinces; and the Big Flowery Miao of north-east Yunnan and north-west Guizhou Provinces. They practiced ancestor veneration, cultivated maize, sorghum, potatoes, beans, peanuts, sugar cane, and cotton on the plateaus in the mountainous regions. They wore colorfully embroidered costumes and enjoyed singing and dancing. To many people from the West, they are also known as Hmong. In reality, they are a subgroup of the Miao people who live in Southwest China and Southeast Asia (Vietnam, Loas, and Thailand). After the Vietnam war, a large number emigrated to the United States.https://research.avondale.edu.au/esda/1589/thumbnail.jp
Voth, David (1875-1968)
No full textDavid Voth served as a teacher, pastor, and evangelist and, for more than 35 years, in administrative leadership roles within the Southwestern and Pacific Union Conferences.https://research.avondale.edu.au/esda/1601/thumbnail.jp
White, James Henry (1896-1954) and Margaret Polly (Rossiter) (1901–2000)
No full textJames Henry and Margaret White were Adventist missionaries to China.https://research.avondale.edu.au/esda/1604/thumbnail.jp
Moana social work: Stories for intergenerational healing and wayfinding
No full textThe kind of social work that will bring the radical change we seek, needs to make space for family-led healing to flourish and take centre stage. Moana (Pacific) social work which is less social work centric is called for.Stories in their many cultural and creative forms – stories of how our families wayfind, stories shared across generations, stories which reflect relationality over time and space– need to be given space.Examples from two recent projects and a further planned project are highlighted: developing a Pacific cultural humility framework; a Pacific health leadership research project; and local project which centres family-led storying. Pacific-Indigenous ways offer up alternatives for transforming the future of social work to better serve our Pacific communities.It is time that we look to ancient wisdoms every more deeply, in order to navigate the journey ahead
Institutional Support to Academic Wellbeing during COVID-19 Disruptions and the Move to Emergency E-Learning: A time to Signal SOS
Get PDFThe COVID-19 restrictions in place for 2020 and 2021 were investigated in terms of the changing environment academics were forced into due to stay at home orders, where they entered into emergency e-learning, from home. The effects of emergency e-learning on academic’s workloads, job satisfaction and motivation, as well as overall wellbeing have yet to be investigated and reported. This identified gap in the literature enabled the generation of a research problem and research questions, on the challenges of emergency e-learning for academics in the higher education sector. Survey findings show institutions unprepared, academics untrained and under resourced and students disengaged with the online learning environment. The development of the SOS model is proposed as a recommendation that institutions need to Support their staff and students in the move to the Online environment, and to Supplement resources and training for academics delivering contact online that was designed for a face-to-face delivery
Becoming Better People: Children\u27s Perceptions of how a School\u27s Garden Program has Impacted their Actualisation of Values
Get PDFEducation is perceived, among other things, to be a character-building enterprise. Since the beginning of the twenty-first century, a renewed emphasis on character development through values education has been on the agendas of Australian schools. Many schools now offer programs designed to inculcate values into the lives of students. Although values literacy is widespread in schools, there is less evidence to demonstrate that values actualisation, that is, making positive values the basis of behaviour at school and in life, has taken root. This case study in one primary school used focus groups to gather children’s perceptions of how they actualised values in the context of a school garden program. The garden program’s organisational elements were found to positively impact the actualisation of intrapersonal and interpersonal values
The Influence of Mishna Avot and Other Jewish Thought on Jesus’s Teachings, With Special Reference to Nonviolent Resistance in Matthew 5:38–42
No full textThis dissertation reveals that, contrary to much prior scholarship on Matthew 5:38-42, Jesus was not an advocate of passive endurance of abuse; rather, he taught a peaceful form of resistance to oppression. His teachings, while nonviolent, still demanded justice and mercy. Jesus was a faithful and observant Jew, and the first audience that Jesus addressed was a mixed Galilean Jewish audience acquainted with Torah, the Oral Law, and the rules of the land as per Roman governance. This dissertation examines, in its intended context, Matthew 5:38–42, and compares its content with the Jewish writings of Mishna Avot, the Roman lex talionis (tenets of the Roman law), the Dead Sea scrolls, and other sources of Jewish Oral Law. By examining the historical and social aspects of Mishna Avot and Matthew 5:38‒42 through a comparative religious lens, what emerges is a similarity of conceptual ideologies. Both Matthew 5 and Mishna Avot show similar intellectual thought regarding passive resistance to abusive authority. Jesus did not adopt a pacifist identity and capitulate to oppressors. Nor should history incorrectly describe him as creating followers who abhor resistance and often, in consequence, justice. Jesus taught that social justice includes protecting against abuse and retaining personal dignity in a conflict. The theological connections between Mishna Avot and Matthew 5:38‒42 illuminate Jesus’s understanding of Oral Law and his view of non-retaliatory peace