Bibliographies thématiques / Orphan asylums

Littérature scientifique sur le sujet « Orphan asylums »

Auteur : Grafiati
Publié le 27 juillet 2024
Mis à jour le 29 juillet 2024

Créez une référence correcte selon les styles APA, MLA, Chicago, Harvard et plusieurs autres

Choisissez une source :

Sommaire

Consultez les listes thématiques d’articles de revues, de livres, de thèses, de rapports de conférences et d’autres sources académiques sur le sujet « Orphan asylums ».

À côté de chaque source dans la liste de références il y a un bouton « Ajouter à la bibliographie ». Cliquez sur ce bouton, et nous générerons automatiquement la référence bibliographique pour la source choisie selon votre style de citation préféré : APA, MLA, Harvard, Vancouver, Chicago, etc.

Vous pouvez aussi télécharger le texte intégral de la publication scolaire au format pdf et consulter son résumé en ligne lorsque ces informations sont inclues dans les métadonnées.

Articles de revues sur le sujet "Orphan asylums"

1

Hajdrych, Łukasz. « Opieka nad sierotami we wczesnonowożytnym Kleczewie ». Biuletyn Historii Wychowania, no 42 (15 mars 2020) : 7–12. http://dx.doi.org/10.14746/bhw.2020.42.1.

Texte intégral
Résumé :
The care of orphans was one of the main concerns of early modern magistrates across the whole Europe. In each country and town this care could take a completely different form, ranging from placing parentless children in asylums to assigning them to certain families. This paper deals with the problem of the orphan-care in a small town of the Great Poland region in 17th and 18th centuries, on the example of private town of Kleczew, located in the east part of the region.
Styles APA, Harvard, Vancouver, ISO, etc.
2

Tikoff, Valentina K., et Timothy A. Hacsi. « Second Home : Orphan Asylums and Poor Families in America ». History of Education Quarterly 38, no 4 (1998) : 460. http://dx.doi.org/10.2307/369853.

Texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
3

Clement, Priscilla Ferguson, et Timothy A. Hacsi. « Second Home : Orphan Asylums and Poor Families in America ». American Historical Review 104, no 4 (octobre 1999) : 1318. http://dx.doi.org/10.2307/2649645.

Texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
4

Gaitniece, Lāsma, et Alīda Zigmunde. « THE CONTRIBUTION OF THE BLŪMĪTIS FAMILY TO LATVIA ». Via Latgalica, no 8 (2 mars 2017) : 169. http://dx.doi.org/10.17770/latg2016.8.2228.

Texte intégral
Résumé :
The aim of this article is to show through research in the archives and libraries of Latvia what the Blūmītis family accomplished in the first half of the 20th century for Latvia and how they worked successfully for the children's asylum and the private school. As even today people are speaking about the Blūmītis family, it is necessary to ask the question why this is so and what was so outstanding about this family. Out of the three brothers Osvalds Blūmītis (1903–1971) is the best known. After his studies in England at the Spurgeon's college he returned to his home-village Tilža in Latgale and founded a children's asylum there in 1928. Not only orphans found their new home there, but also many children from poor families who were impoverished by alcoholism. The children belonged to different religious communities; there were not only Baptists like Osvalds Blūmītis, but also Roman-Catholics, Lutheran-Protestants and Russian-Orthodox. Since 1927 a Baptist private school existed in Tilža which later was renamed Osvalds Blūmītis School. Besides this school there existed a children's asylum and a private primary school, which were financed by donations from Latvia, England, Sweden and Brazil. Untill 1940 there was only one institution of this kind for orphans in Latgale. About 200 children found loving care and shelter in it.Osvald’s brothers, Arturs and Adolfs were also Baptist priests as he was. Arturs Blūmītis founded a children's asylum in Jaunjelgava in 1939. In 1940 the Baptist orphan asylums and primary schools were closed. Osvalds Blūmītis left Latvia in 1939 and continued his activities in the US. When he arrived in the US, he started to work as a real estate agent but later continued his work for the Baptist church. Osvalds Blūmītis has helped about 250 Latvians to start a new life after arrival in the US. He fought communism and the policies of the Soviet Union. He also conducted radio shows ''The voice of the oppressed people''. Osvalds, Arturs and Adolfs left the country at the end of the war and became entrepreneurs in America. The active participation of the Blūmītis family – their sister and mother worked in the orphanage too – shows us how much this family was able to do for the needy.
Styles APA, Harvard, Vancouver, ISO, etc.
5

LERMAN, PAUL. « Deinstitutionalization and Welfare Policies ». ANNALS of the American Academy of Political and Social Science 479, no 1 (mai 1985) : 132–55. http://dx.doi.org/10.1177/0002716285479001009.

Texte intégral
Résumé :
Before America began creating a federally based welfare state in the 1930s, most publicly funded responses to social problems had an institutional bias. The ways in which the welfare programs initiated 50 years ago have helped to influence institutional trends, and are likely to continue doing so in the future, constitute the major focus of this analysis. Four special problem groups are assessed from a historical perspective: (1) the dependent aged and the movement from local almshouses and state insane asylums to nursing homes; (2) the mentally ill and the movement from state hospitals to a variety of local medical and nonmedical residences; (3) the developmentally disabled—formerly the mentally retarded—and the movement from state schools to private community residential facilities; and (4) the dependent/neglected and delinquent youth and the movement away from orphan asylums and training schools to group homes, treatment centers, adolescent psychiatric units, halfway houses, and outdoor camps. Recent trends and projections, as well as present and future policy issues, are assessed.
Styles APA, Harvard, Vancouver, ISO, etc.
6

Adelman, Sarah Mulhall. « "How This Occurred I Cannot Say" : Record-Keeping and Double Age in Nineteenth-Century New York City Orphan Asylums ». Journal of the History of Childhood and Youth 15, no 3 (septembre 2022) : 363–75. http://dx.doi.org/10.1353/hcy.2022.0035.

Texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
7

Dulberger, J. « Second Home : Orphan Asylums and Poor Families in America. By Timothy A. Hacsi (Cambridge : Harvard University Press, 1997. x plus 297pp. $39.95) ». Journal of Social History 32, no 4 (1 juin 1999) : 1002–4. http://dx.doi.org/10.1353/jsh/32.4.1002.

Texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
8

Koch, Philippa. « Records of Relinquishment ». Public Historian 46, no 2 (1 mai 2024) : 79–103. http://dx.doi.org/10.1525/tph.2024.46.2.79.

Texte intégral
Résumé :
This article focuses on the archive of the Washington Female Orphan Asylum, founded in 1815, and places the study of philanthropy in conversation with scholarship on the archive in histories of slavery, colonization, and trauma. It argues, first, that philanthropic and reform institutions such as the asylum were domestic sites of empire and that their archives reveal the reach of statecraft into the intimate lives of women and families. The article explores, second, the role of emotion in archival research, which can highlight an archive’s construction and its silences. The relinquishments within the asylum’s records provoke emotion; as fragmentary evidence, they testify to trauma and demand the historian’s care.
Styles APA, Harvard, Vancouver, ISO, etc.
9

Berrol, Selma C., et Hyman Bogen. « The Luckiest Orphans : A History of the Hebrew Orphan Asylum of New York. » Journal of American History 80, no 3 (décembre 1993) : 1093. http://dx.doi.org/10.2307/2080480.

Texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
10

Gale, Emily Margot. « Stolen Youth ». Journal of Popular Music Studies 33, no 1 (1 mars 2021) : 42–49. http://dx.doi.org/10.1525/jpms.2021.33.1.42.

Texte intégral
Résumé :
In 1847 Atwill of New York published “The Lament of the Blind Orphan Girl.” Composed by William Bradbury, the song is written for voice and piano in a lilting 3/8 meter. Mary, the song’s protagonist, sings of “the silvery moon” and “bright chain of stars” over diatonic harmonies. A dramatic shift to the minor mode supports the climax: “Oh, when shall I see them? I’m blind, oh, I’m blind.” Mary explains that she and her brother have also lost their parents. On the sheet music cover a wreath of flowers encircles an image of a young white woman kneeling beneath a tree, alone at a grave. The title page notes: “As sung with distinguished applause by Abby Hutchinson.” Orphan songs pervade nineteenth-century pop repertory. Scholars have analyzed Latvian, Hmong, Danish, and German orphan songs, but US orphan songs have generated little more than passing references. Other examples include: “The Orphan Nosegay Girl” with words by Mrs. Susanna Rowson from 1805; “The Colored Orphan Boy,” composed by C. D. Abbott and sung by S. C. Campbell of the Campbell Minstrels from 1852; and “The Orphan Ballad Singers Ballad” by Henry Russell from 1866. Orphans were not just a topic; in the latter half of the nineteenth century, actual parentless youth featured in bands such as the Hebrew Orphan Asylum Band of New York City. This paper connects the stolen childhoods in orphan songs to those of enslaved youth. If free children were aware of slavery and the movement to abolish it as historian Wilma King has shown, what did it mean for Abby Hutchinson, who started performing abolitionist songs with her brothers at age twelve, to sing as the sentimental stock character of the orphan? Songs like the one above may have been a way that young abolitionists empathized with enslaved youths robbed of their youths.
Styles APA, Harvard, Vancouver, ISO, etc.
Plus de sources

Thèses sur le sujet "Orphan asylums"

1

Butler, August. « Making a Home Out of No Home : ‘Colored’ Orphan Asylums in Virginia, 1867–1930 ». W&M ScholarWorks, 2018. https://scholarworks.wm.edu/etd/1563898917.

Texte intégral
Résumé :
No research has been done on institutions created for African American orphans in the South after the Civil War, leaving a significant gap in the literature surrounding not only the nature and operation of these institutions but also how they reflected the various conceptions of the New South that competed for acceptance during Reconstruction and beyond. How individuals and organizations, particularly religious organizations, imagined the “problem” of the black orphan and the nature of a society that failed to deal with it affected the “solutions” they devised in the form of orphan asylums. Four case studies of orphanages in Virginia, operated by individuals from four different Christian denominations in different periods following the Civil War, provide insight into the changing visions of the New South over approximately fifty years. These visions in turn affected the operational values of each institution and the factors which ultimately led to their success or failure. Chapter 1 examines the Friends’ Asylum for Colored Orphans in Richmond, a Quaker orphanage begun during Reconstruction and which saw the African American orphan as emblematic of the hope and opportunity available post- emancipation. This motivated the inclusion of and eventual transfer to African American leadership, which enabled the institution to continue into the mid- twentieth century. Chapter 2 looks at the Lynchburg Colored Orphan Asylum and Industrial School, an institution founded by an Episcopalian minister during the violent reactionary period of the 1890s; his imagined orphan was dangerous, suggestible, and representative of an out-of-control society. His goal was to raise a tractable generation of African American children to restore white superiority which precluded any African American involvement in the project; this, combined with personal failings, resulted in the closure of the orphanage within a decade. Chapter 3 inspects the St. Francis Colored Foundling and Orphan Asylum and its later iteration Holy Innocents’ Asylum, Catholic foundling orphanages in Richmond also started in the 1890s. These saw African American orphans as little more than potential converts, a view somewhere between the hope and control models of the previous two institutions, and this white, foreign-led institution lasted just over twenty years. Chapter 4 analyzes the Weaver Orphan Home, a Hampton orphanage operated by a black Baptist family during the height of Jim Crow segregation. Their early adoption of a family-based model of child welfare, centered on promoting the dignity and personhood of the child, was hugely successful and enabled them to operate for over half a century.
Styles APA, Harvard, Vancouver, ISO, etc.
2

Duvall, Mark. « The New Orleans Female Orphan Society : Labor, Education, and Americanization, 1817-1833 ». ScholarWorks@UNO, 2009. http://scholarworks.uno.edu/td/997.

Texte intégral
Résumé :
In the first few decades of the nineteenth century, Americans and immigrants moved to New Orleans hoping to take advantage of the opportunities the city offered. Many American citizens moved from cities like Boston, New York, and Philadelphia. Recognizing the lack of social welfare programs and assistance given to the poor, a group of women established the Female Orphan Society. From its creation, the Female Orphan Society worked in providing aid to indigent mothers and their children through providing religious, vocational, and educational training. In a short time, the FOS emerged as the only private, Protestant female refuge for immigrant families and their children in New Orleans. This involvement elevated the role of the asylum in the city and heightened the influence of an institution run by southern, upper-class white women.
Styles APA, Harvard, Vancouver, ISO, etc.
3

McGinniss, David. « Histories of the Ballarat District Orphan Asylum, Ballarat Orphanage and Ballarat Children’s Home, 1866-1983 ». Thesis, Federation University Australia, 2019. http://researchonline.federation.edu.au/vital/access/HandleResolver/1959.17/178623.

Texte intégral
Résumé :
The thesis outlines the development of three children’s residential institutions on the site of 200 Victoria Street, Ballarat East: the Ballarat District Orphan Asylum (1866-1909), the Ballarat Orphanage (1909-1968), and the Ballarat Children’s Home (1968-1983). These institutions are the historical precursors to the contemporary community service organisation now known as Child and Family Services Ballarat, or simply Cafs. The thesis focuses particularly on the shifting cultures of these institutions, to identify waves of change, surging and receding to form long patterns of alternating reform and repose. Established ways of operating overlapped with new and developing ideas, to create a dynamic environment constantly negotiating its relationships with government, communities and of course the families and children who came to rely on them. As a result, when transformative change occurred, it was difficult for leaders and policy-makers to recognise it as such at the time, as it was often experienced more as crisis and response. This provides a useful set of historical examples for current leadership and practitioners to learn from. Most critically, however, it locates the thousands of children who were institutionalised - eating, sleeping, playing, learning and working – as central to the narrative formation of identity for the historic institutions themselves, the contemporary organisation they have become, and the communities of Ballarat and beyond. Children were sent to these institutions from all over Victoria and Australia and made their homes in many different places when they left. Nevertheless, the stories and lives of the children from these institutions and the adults they have become are a key part of contemporary collective identity. The institutions are remembered with complex and contradictory mixtures of regret, loss, trauma and fondness, reflecting the mixed legacies that these institutions have left in contemporary Ballarat and beyond.
Doctor of Philosophy
Styles APA, Harvard, Vancouver, ISO, etc.
4

Murphy, Peter. « Poor, ignorant children, a great resource, the Saint John Emigrant Orphan Asylum admittance ledger in context ». Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq22804.pdf.

Texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
5

Rosenkrans, Amy. « "The Good Work"| Saint Frances Orphan Asylum and Saint Elizabeth's Home, Two Baltimore Orphanages for African Americans ». Thesis, Notre Dame of Maryland University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10271749.

Texte intégral
Résumé :

Saint Frances Orphan Asylum and Saint Elizabeth Home were institutions in post-bellum Baltimore for African American orphans. Saint Frances Orphan Asylum was founded and managed by the Oblate Sisters of Providence, the first community of women religious of African origin. The Franciscan Sisters, whose order originated in England, directed Saint Elizabeth’s Home. As Catholic institutions, the orphanages received support, albeit in differing levels, from the Archdiocese of Baltimore. This study investigated the two institutions and their place in the Catholic Church. Primary source documents from the Oblate Sisters of Providence Archive and the Franciscan Sisters of Baltimore Archive form the basis for this dissertation. An analysis of those documents, and others, reveals that race and gender were critical factors in Catholic support of the two institutions. Saint Elizabeth Home, run by a white order of nuns, received a great deal more backing, both financial and political, than did Saint Frances Orphan Asylum. Support for the Oblates and their institution varied depending upon the leadership of the church at a particular time and the personal beliefs.

Styles APA, Harvard, Vancouver, ISO, etc.
6

Harvey, Janice. « The Protestant Orphan Asylum and the Montreal Ladies' Benevolent Society : a case study in Protestant child charity in Montreal, 1822-1900 ». Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=38202.

Texte intégral
Résumé :
As Lower Canada/Quebec industrialized, the system of poor relief that developed followed a private, confessional model. While the Catholic Church controlled services for Catholics, the lay Protestant elite controlled the relief network for their community. Elite women played a major role in this network, managing most of the charities for women and children.
This thesis uses the two most important female-directed Montreal charities---the Protestant Orphan Asylum and the Montreal Ladies' Benevolent Society---to study Protestant charity and particularly child charity from 1822 to 1900. It examines the organization and work of female charity committees as well as the services offered, the relevance of gender to charity management, and attitudes to childhood and family. Extensive source material, from the archives of the two societies, enables an analysis of the characteristics of the children admitted, as well as of the management committees, and their policies.
In this period, serving on a charity board was an expected activity for elite women. As a result, committees had many members. However, this thesis reveals that only a small number of women actually participated in the substantial administrative and organizational work that was involved in running a charity. This lack of participation made it more difficult to supervise the institutions and to organize fund-raising events.
Formed by the elite to regulate as well as to help the poor, these charities permit an examination of working-class agency. Organisers used their control of admissions and discharges as well as the institutional regime to impose their values of parenting and work. Nonetheless, the study of these two charities shows that families managed to use charities to shelter their children temporarily, occasionally circumventing restrictive access rules or challenging a charity's refusal to discharge children.
As "ladies" acting in public, the women in control of these charities were influenced by restrictive gender ideologies, particularly that of "separate spheres." Gender conscious and conservative, they respected social conventions in their public appearances and deferred to men in critical areas such as investments. Yet, at the same time, they affirmed their abilities and defended their authority and their autonomy in areas considered in the women's sphere, including child-care and charity management.
Understanding charity from within a conservative culture that emphasized religion, tradition, and values like work, family, and social hierarchy, these benevolent women sought to relieve the poor but they also sought to train useful citizens. In their charity work, they faced many complex questions connected to child abuse, changes in apprenticeship systems, adequate training for children, and the rights of parents. This study argues that both their conservative approach and their women's culture, centered on a personal approach, influenced the way they dealt with these issues. Of equal importance, however, was the experience they had acquired over years of child-charity work. As a result of these factors, their emphasis on protecting the children under their care increased over time. Consequently, the policies they developed in favour of helping families with temporary care and in favour of using apprenticeship and finally extended training in the institution itself diverged from those advocated by late-century reform groups, which opted for placing children in families instead of institutions and which advocated more restrictive, scientific charity methods.
Styles APA, Harvard, Vancouver, ISO, etc.
7

Caldeira, Jeane dos Santos. « O Asilo de Órfãs São Benedito em Pelotas – RS (as primeiras décadas do século XX) : trajetória educativa-institucional ». Universidade Federal de Pelotas, 2014. http://repositorio.ufpel.edu.br/handle/ri/2809.

Texte intégral
Résumé :
Submitted by Leonardo Lima (leonardoperlim@gmail.com) on 2016-04-11T14:27:11Z No. of bitstreams: 2 O Asilo de Órfãs São Benedito em Pelotas.pdf: 7186207 bytes, checksum: 9501700f515369298978ca896f83506d (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5)
Approved for entry into archive by Aline Batista (alinehb.ufpel@gmail.com) on 2016-04-11T15:02:34Z (GMT) No. of bitstreams: 2 O Asilo de Órfãs São Benedito em Pelotas.pdf: 7186207 bytes, checksum: 9501700f515369298978ca896f83506d (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5)
Approved for entry into archive by Aline Batista (alinehb.ufpel@gmail.com) on 2016-04-11T15:07:04Z (GMT) No. of bitstreams: 2 O Asilo de Órfãs São Benedito em Pelotas.pdf: 7186207 bytes, checksum: 9501700f515369298978ca896f83506d (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5)
Made available in DSpace on 2016-04-11T15:07:16Z (GMT). No. of bitstreams: 2 O Asilo de Órfãs São Benedito em Pelotas.pdf: 7186207 bytes, checksum: 9501700f515369298978ca896f83506d (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2014-03-21
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
A presente dissertação consiste em uma pesquisa histórica no âmbito da História da Educação, mais precisamente na História das Instituições Educativas. A pesquisa tem como objetivo analisar aspectos históricos do Asilo de Órfãs São Benedito, atual Instituto São Benedito, fundado no início do século XX na cidade de Pelotas/RS para abrigar meninas negras. A delimitação temporal deste estudo corresponde as primeiras décadas do século XX, tendo como ponto de partida a fundação da instituição em 1901. Para poder analisar a trajetória educativo-institucional do asilo, buscou-se fazer alguns apontamentos sobre a institucionalização da infância desvalida no Brasil, contextualizar a cidade de Pelotas a partir do século XIX e a situação da comunidade negra dessa cidade depois da Abolição da Escravatura. Com o respaldo da Nova História é que se recorreu à prática historiográfica da micro-história e aos referenciais da História Vista de Baixo para a análise do corpus documental, constituído por documentos escritos, narrativas orais dos atores educativos e algumas fotografias referentes ao Asilo de Órfãs São Benedito. A função desempenhada pelo asilo foi fundamental na vida das meninas carentes, pois durante muitos anos, a obra assumiu ao mesmo tempo o papel da família, da escola, da Igreja e de setores da sociedade que tinham interesse na manutenção dessa instituição A instrução primária, moral e religiosa ofertada às meninas, contribuiu para torná-las boas mães, boas esposas e aptas para o trabalho doméstico. A partir deste viés é que se buscou investigar aspectos do Asilo de Órfãs São Benedito: o lugar da órfã na sociedade, características da educação institucionalizada, o estereótipo de mulher formada no Asilo de Órfãs e a relação da sociedade pelotense com a instituição.
This dissertation consists in a historical research of History of Education, specifically the History of Educational Institutions. The research aims to analyze historical aspects of São Benedito Orphan Asylum, São Benedito Institut currently, founded in the early twentieth century in the city of Pelotas / RS to harbor black girls. The temporal delimitation of this study correspond to the first decades of the twentieth century, having as the starting point the foundation of the institution in 1901. In order to analyze the educational and institutional trajectory of the asylum, we attempted to make some notes about the institutionalization of an underprivileged childhood in Brazil, contextualize the city of Pelotas from the nineteenth century, and the situation of the black community in this city after the abolition of slavery. With the backing of the New History is that resorted to historiographical practice of the micro-history and to the referential of the History view from below for analyzing the documentary corpus, constituted of written documents, oral narratives of the educational actors and some photographs relating to the Orphan Asylum São Benedito. The function performed by the asylum was underlying in the lives of those underprivileged girls, because for many years, the work assumed at the same time the role of family, school, church, and sectors of society that had an interest in maintaining this institution The primary instruction, religious and moral education offered to those girls, helped make them good mothers, good wives and suitable for domestic work. From this bias is that we sought to investigate aspects of the São Benedito Orphan Asylum: the place of orphans in the society, characteristics of institutionalized education, the stereotype of the women formed in the Orphan Asylum and the relationship of the Pelotense's society with the institution.
Styles APA, Harvard, Vancouver, ISO, etc.
8

Zey, Nancy Elizabeth. « "Rescuing some youthful minds" : benevolent women and the rise of the orphan asylum as civic household in early Republic Natchez ». Thesis, 2007. http://hdl.handle.net/2152/29696.

Texte intégral
Résumé :
In 1816 a group of white, affluent women in Natchez, Mississippi founded the Female Charitable Society, one of many ladies' associations in the early republic devoted to the care of poor and orphaned children. Born during a pervasive evangelical awakening, the Society established a charity school then, after a few years, constructed an orphan asylum. In doing so, benevolent women created not only a shelter for parentless boys and girls but a "civic household" of which they served as a collective head. Supported by charitable contributions rather than tax revenue, the orphan asylum functioned as a model environment, one that would rear prepubescent white children to be moral and industrious in trades that befit their born condition. The asylum also represented an opportunity for personal spiritual renewal on the part of donors as well as a landmark of municipal refinement. By promoting themselves as the natural caretakers of poor young children and fostering a culture of sympathy for them, benevolent women challenged the primacy of the statutory system of juvenile relief, which dated back to the earliest days of colonial settlement. Gradually, the Female Charitable Society raised the standard of relief for prepubescent indigent minors, diverted them from bound apprenticeship, wrested jurisdiction over them from male county officials, and gathered them into the household. The female-run orphan asylum largely supplanted apprenticeship as the preferred system of juvenile relief in Natchez, mirroring developments in other cities around the country. This study investigates why and how the orphan asylum emerged as a prominent form of juvenile relief in the United States. Using Natchez as a case study, this work underscores the role of benevolent women in effecting concrete transformations within the community as well as the impact of changes in domestic familial relations on child welfare. This study also expands the notion of "republican motherhood" to include "civic motherhood," that is, the public cultivation of maternal authority over poor children. Members of the Natchez Female Charitable Society positioned themselves as the rightful guardians of white, indigent boys and girls and was eventually granted legal authority over them by the State of Mississippi.
text
Styles APA, Harvard, Vancouver, ISO, etc.

Livres sur le sujet "Orphan asylums"

1

Hacsi, Timothy A. Second home : Orphan asylums and poor families in America. Cambridge, Mass : Harvard University Press, 1997.

Trouver le texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
2

Hacsi, Timothy A. "A plain and solemn duty" : A history of orphan asylums in America. Philadelphia, PA : University of Pennsylvania Press, 1993.

Trouver le texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
3

Edwards, Julie. Mandy. New York : HarperTrophy, 2004.

Trouver le texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
4

Hitchman, Janet. The King of the Barbareens. Oxford : ISIS, 2000.

Trouver le texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
5

Collison, April J. The Female Orphan Institution, 1814, Rydalmere Hospital, 1986. Rydalmere, N.S.W.] : Produced by A.J. Collison for the Rydalmere Hospital Parents and Friends Association, 1986.

Trouver le texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
6

Edwards, Julie. Mandy. New York : HarperTrophy, 2001.

Trouver le texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
7

Jianzeng, Liang, Zhang Yu et Zhu Bo, dir. Ji lu bei hu lue de li shi : Er zhan yi hou Riben zai Hua yi gu he ta men yang fu yang mu de zhen shi ming yun. Beijing : Gao deng jiao yu chu ban she, 2002.

Trouver le texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
8

Bogen, Hyman. The luckiest orphans : A history of the Hebrew Orphan Asylum of New York. Urbana : University of Illinois Press, 1992.

Trouver le texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
9

Bogen, Hyman. The luckiest orphans : A history of the Hebrew Orphan Asylum of New York. Urbana : University of Illinois Press, 1992.

Trouver le texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
10

Shansky, Carol L. The Hebrew Orphan Asylum Band of New York City, 1874 -1941 : Community, culture and opportunity. Newcastle upon Tyne, UK : Cambridge Scholars Publishing, 2016.

Trouver le texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
Plus de sources

Chapitres de livres sur le sujet "Orphan asylums"

1

« 2. The Changing Nature of Orphan Asylums ». Dans Second Home, 54–74. Harvard University Press, 1997. http://dx.doi.org/10.4159/harvard.9780674284616.c3.

Texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
2

Jones, Catherine A. « 11 Reconstructing Social Obligation : White Orphan Asylums in Post-emancipation Richmond ». Dans Children and Youth during the Civil War Era, 173–87. New York University Press, 2012. http://dx.doi.org/10.18574/nyu/9780814763407.003.0016.

Texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
3

Goldberg, Ann. « Introduction ». Dans Sex, Religion, and the Making of Modern Madness. Oxford University Press, 1999. http://dx.doi.org/10.1093/oso/9780195125818.003.0004.

Texte intégral
Résumé :
In 1838, an indigent tailor arrived at the Eberbach asylum terrified, dazed, and repeatedly crossing himself. At home before his committal, Martin M. had become violent and been bound and beaten. He had experienced, as he later explained, “an irresistable urge to spit in people’s faces and hit them.” Now, during his eleven-month incarceration, he incessantly begged for “mercy” from the asylum physicians. Rituals of authority and submission were built-in features of doctor-patient relations in an institution where doctors wielded almost absolute power and where acts of submission were a necessity for any patient who wanted to leave the place. Curiously, Martin M. understood this fact in a language foreign to the medical designs of the asylum—a language (“mercy”) of the prisoner or penitent, of criminal justice or the church, not that of the patient. Martin M., it seems, felt he needed either divine salvation or judicial clemency, not medical treatment. The treatment of Martin M. in an insane asylum was an innovation of the nineteenth century. Just twenty-five years earlier, such a man would have been left at home to face the punishments of family and community or placed in one of the multifunctional work-, poor-, and madhouses that housed the castoffs of society—beggars, petty criminals, prostitutes, orphans, the insane, and the infirm. In contrast to these detention institutions, the new asylums of the nineteenth century contained only the mentally ill, with the aim of medically treating and rehabilitating them through methods that affected the mind. The birth of a new medical specialty and a new set of experts—the alienists, later known as psychiatrists—thus accompanied the founding of modern insane asylums in a movement that spread throughout Europe and North America beginning in the late eighteenth and early nineteenth centuries. As a result of these changes, masses of deviant and mentally ill people in the nineteenth century came to be incarcerated and subjected to new kinds of medical and psychological treatment (although their numbers remained limited in the first part of the century). We know that most of these people came from the lower classes; certainly such people made up the overwhelming majority of patients in public asylums.
Styles APA, Harvard, Vancouver, ISO, etc.
4

Garland, Robert. « The Asylum-Seeker ». Dans Wandering Greeks. Princeton University Press, 2014. http://dx.doi.org/10.23943/princeton/9780691161051.003.0007.

Texte intégral
Résumé :
This chapter discusses the principle of asylum. The Greek word asulia, which is somewhat misleadingly translated as “asylum,” literally means “not plundering” or in the case of an individual “the condition of not being plundered or abducted [viz from a sanctuary].” In theory at least asulia offered refuge for all, irrespective of a person's political affiliation, socioeconomic status, ethnicity, or any other qualifying condition. Because any long-distance traveler was usually at some risk in ancient Greece, anyone with a legitimate reason to be on the road or at sea was entitled to apply for asulia inside a sanctuary. At times of crisis, too, entire populations might seek refuge in a local sanctuary. In addition, orphans, adolescent girls escaping from an arranged marriage, runaway slaves, and other kinds of needy individuals could claim asulia.
Styles APA, Harvard, Vancouver, ISO, etc.
5

Sadler, John Z. « Building a moral-medical psychiatry ». Dans Vice and Psychiatric Diagnosis, 203–324. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780198876830.003.0005.

Texte intégral
Résumé :
Abstract This chapter from Vice and Psychiatric Diagnosis picks up the thread from the parallel history of morality and madness from Chapter 4 and examines more closely the response of American colonists to madness and wrongful conduct, continuing through the development of US asylum doctors and Psychiatry proper, continuing on up to the turn of the twenty-first century. The eighteenth and nineteenth centuries witnessed the development of the concept of social deviance, addressing needy others which were, in various ways, unable or unwilling to conform to the standard social expectations of the time. These groups included ‘madpersons’, thieves, vagabonds, drifters, orphans, unwed mothers, and increasingly, as medical care developed, intellectually disabled people and demented elderly people. The needs posed by social deviance, amplified by industrialization and urbanization, led to social welfare programs in general, and asylums, psychopathic clinics, jails, prisons, jails, schools for delinquents, and constituting the diverse social welfare institutions familiar to us today. These institutions ultimately became funded primarily by governments, dependent upon the will of the polity for their successes and failures. The ambivalence of the public about social welfare institutions is described and applied to the contemporary issues of the vice/mental disorder relationship.
Styles APA, Harvard, Vancouver, ISO, etc.
6

« From the Colored Orphan Asylum to the Riverdale Children’s Association, 1937–46 ». Dans Angels of Mercy, 178–208. Fordham University Press, 2013. http://dx.doi.org/10.2307/j.ctt13x077k.13.

Texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
7

Seraile, William. « From the Colored Orphan Asylum to the Riverdale Children's Association, 1937–46 ». Dans Angels of Mercy, 178–208. Fordham University Press, 2011. http://dx.doi.org/10.5422/fordham/9780823234196.003.0009.

Texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
8

Temkin, Sefton D. « Conference—Union—;Synod ». Dans Creating American Reform Judaism, 131–35. Liverpool University Press, 1998. http://dx.doi.org/10.3828/liverpool/9781874774457.003.0021.

Texte intégral
Résumé :
This chapter turns to Wise’s attempts to set up a synod. Early in 1855, Wise had begun to renew his agitation for a conference. Wise wanted a general ‘get-together’ without regard to theology. He enumerates some of the questions which lay before American Jewry: Zion College, which had been started in Cincinnati; the orphan asylum which had been started in New Orleans; whether or not to have Jewish parochial schools; ‘our standing complaint about the serious want of textbooks for Hebrew schools’. ‘The grand problem-to be solved at present is this’, said Wise, ‘how to unite all these endeavours into one focus’. Here, indeed, the chapter reveals a mind working on a grand design for American Jewry. It is a conference on practical issues, not on ideologies, that Wise is advocating. The note is definitely union, not reform.
Styles APA, Harvard, Vancouver, ISO, etc.
9

« 8 From the Colored Orphan Asylum to the Riverdale Children’s Association, 1937–46 ». Dans Angels of Mercy, 178–208. Fordham University Press, 2013. http://dx.doi.org/10.1515/9780823241620-011.

Texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
10

« 2 “Endeavours to Do Good” : The Protestant Orphan Asylum and the Ladies’ Benevolent Society ». Dans Their Benevolent Design, 66–102. McGill-Queen's University Press, 2024. http://dx.doi.org/10.1515/9780228020288-006.

Texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.

Actes de conférences sur le sujet "Orphan asylums"

1

Wen, Xin, et Alan Miller. « Unveiling the Forgotten : 3D Reconstruction of the Colored Orphan Asylum ». Dans 10th International Conference of the Immersive Learning Research Network. Montana : The Immersive Learning Research Network, 2024. http://dx.doi.org/10.56198/u6c0wy5l9.

Texte intégral
Styles APA, Harvard, Vancouver, ISO, etc.
Vous pouvez également être intéressé par les bibliographies sur le sujet « Orphan asylums » pour d’autres types de sources :
Articles de revues Livres
Nous offrons des réductions sur tous les plans premium pour les auteurs dont les œuvres sont incluses dans des sélections littéraires thématiques. Contactez-nous pour obtenir un code promo unique!

Vers la bibliographie