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Data publikacji: 4 czerwca 2021
Data aktualizacji: 20 lutego 2023

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1

Park, Noel Roy, i n/a. "The Role of the Church in the Rural Communities of South West Queensland". Griffith University. School of Vocational, Technology and Arts Education, 2006. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20070117.112020.

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The aim of this study was to explore the role of the Church in rural areas with specific reference to the South West region of Queensland and focusing on the provision of social welfare services. The region of Queensland, described by the Australian Bureau of Statistics as the South West, lies to the west of Brisbane, commencing at Yuleba, and stretches to the South Australian border. The region was populated by between ten and fifteen indigenous nations prior to European settlement. Since the 1840s the South West has seen the development of primary industries and the formation of rural communities. A grounded theory research approach was used in this study, which drew upon data collected through a series of programs conducted by the community support agency Lifeline. These data sets included individual stories of extreme hardship, connected chains of evidence and group responses. They provided an overview of the issues facing residents of the South West, including those issues pertinent to the role of Christian denominations throughout the region. The significant issues which emerged from the study related to the concerns of rural residents over their personal health, their self image, the state of their interpersonal relationships, the viability of their enterprises, the loss of community facilities, and the decreasing rural population. With specific reference to the Church, respondents indicated that harsh conditions had challenged their faith, reduced their ability to be involved in church-based activities and added to their concerns over the reduction of resident clergy and Church facilities in rural areas. Respondents in the study presented a widespread sense of powerlessness in regard to decisions made regarding funding for their local communities and management decisions made by Church authorities without any local consultation. The conclusions from this study indicate that the Church does have an ongoing role in rural communities provided that the Christian denominations recognise and respond to the concerns of the rural residents in regard to denominational structures, rural theology and the principles underlying the provision of rural social services. The study recommends that the Christian denominations put into practice the statements which have been made by denominational leaders in regard to the formation of an ecumenical training program for clergy and lay leaders who may work in rural areas. An urgent need is revealed for a new approach to gender issues so that the role of women in rural industry, producer organizations, government committees and Church management can be examined as broadly as possible. The study also indicated the need for further research into the future of Australia's rural communities and the ways in which they may differ as communities from the urban areas of Australia.
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2

Park, Noel Roy. "The Role of the Church in the Rural Communities of South West Queensland". Thesis, Griffith University, 2006. http://hdl.handle.net/10072/366885.

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The aim of this study was to explore the role of the Church in rural areas with specific reference to the South West region of Queensland and focusing on the provision of social welfare services. The region of Queensland, described by the Australian Bureau of Statistics as the South West, lies to the west of Brisbane, commencing at Yuleba, and stretches to the South Australian border. The region was populated by between ten and fifteen indigenous nations prior to European settlement. Since the 1840s the South West has seen the development of primary industries and the formation of rural communities. A grounded theory research approach was used in this study, which drew upon data collected through a series of programs conducted by the community support agency Lifeline. These data sets included individual stories of extreme hardship, connected chains of evidence and group responses. They provided an overview of the issues facing residents of the South West, including those issues pertinent to the role of Christian denominations throughout the region. The significant issues which emerged from the study related to the concerns of rural residents over their personal health, their self image, the state of their interpersonal relationships, the viability of their enterprises, the loss of community facilities, and the decreasing rural population. With specific reference to the Church, respondents indicated that harsh conditions had challenged their faith, reduced their ability to be involved in church-based activities and added to their concerns over the reduction of resident clergy and Church facilities in rural areas. Respondents in the study presented a widespread sense of powerlessness in regard to decisions made regarding funding for their local communities and management decisions made by Church authorities without any local consultation. The conclusions from this study indicate that the Church does have an ongoing role in rural communities provided that the Christian denominations recognise and respond to the concerns of the rural residents in regard to denominational structures, rural theology and the principles underlying the provision of rural social services. The study recommends that the Christian denominations put into practice the statements which have been made by denominational leaders in regard to the formation of an ecumenical training program for clergy and lay leaders who may work in rural areas. An urgent need is revealed for a new approach to gender issues so that the role of women in rural industry, producer organizations, government committees and Church management can be examined as broadly as possible. The study also indicated the need for further research into the future of Australia's rural communities and the ways in which they may differ as communities from the urban areas of Australia.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Vocational, Technology and Arts Education
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3

Salecich, Judith Anne. "Chaplaincy in Queensland state schools : an investigation /". [St. Lucia, Qld.], 2001. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe16214.pdf.

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4

Lam, Yat-chi Alin, i 林逸孜. "An urban cell church: Kornhill Community Church, Evangelical Free Church of China". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1998. http://hub.hku.hk/bib/B31983959.

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5

Lam, Yat-chi Alin. "An urban cell church : Kornhill Community Church, Evangelical Free Church of China /". Hong Kong : University of Hong Kong, 1998. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25951476.

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6

Ng, Stuart Sze Hua. "Developing Markham Chinese Community Church into a disciple making church". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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7

Wilson, Cecilia Mary. "Physical activity and sun protection in a Queensland community /". [St. Lucia, Qld.], 2003. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe17586.pdf.

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8

Wright, Tarah Sharon Alexandra. "Investigating community-based coastal zone management in Queensland, Australia". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape17/PQDD_0014/MQ36542.pdf.

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9

Levis, Daniel. "The church as a theophanic community". Thesis, Duquesne University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=1588487.

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The Vatican II document, Lumen Gentium, holds multiple images of the Church in tension and was greatly informed by two ecclesiological models: The Church as Sacrament and eucharistic ecclesiology. This thesis explores the Church as a community of theophany as a model that is not only in harmony with Lumen Gentium, but finds a helpful cohesion of its images. An early New Testament and patristic christology understood Jesus to be the ultimate theophany of God. The Church, as the body of Christ shares and perpetuates this embodied theophany into the world. Luke’s Pentecost narrative has been read as the descent of the eschatological Temple in which the theophanic Spirit dwells. The Church is thus constituted by the theophany of the Holy Spirit. It is suggested, therefore, that the Church as a theophanic community is a synthesis of the Church’s christological and pneumatological constitution.

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10

Wong, Ho-kwan Hogan, i 黃浩權. "A church and community centre, Statin". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1995. http://hub.hku.hk/bib/B31982608.

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11

Wong, Ho-kwan Hogan. "A church and community centre, Statin". Hong Kong : University of Hong Kong, 1995. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25945865.

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12

Allen, Maynard Eddie. "A call to authentic community an exploration of the nature and practice of the church as Christ's community /". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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13

Di, Mauro Salvatore Mario. "Public Art: A Catalyst for Community Engagement". Thesis, Griffith University, 2015. http://hdl.handle.net/10072/367985.

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This exegesis revolves around my research question: Is community participation an appropriate approach to creating public art in regional Queensland? It is informed by my experience of directing public art in regional Queensland over the last two decades. My investigation, which employs a reflective methodology, will attempt to address and answer why and how the process of community consultation and participation is essential to the relevance and longevity of public art projects. In doing so, I will engage with a number of case studies to position, problematise, and resolve issues and concerns that surround certain public art projects developed for and located in regional Queensland communities. My research also explores and extols a culture of place, and methodology that is informed by the oral history practices of interview and documentation. I consider the differences between ephemeral and permanent works, and acknowledge the significance of rituals, anniversary performance, and events. On completion of my analysis, I will formulate an effective reference chart and propose a redirective process that can be used by artists and community alike to further engage with locals in relation to negotiating public art and community. This will be done with the belief that communities, through their experience of place, can offer knowledge and inspire the artist. The artist in this way can work more positively to produce a public statement reflecting and informing the culture of place, past, present and future.
Thesis (Professional Doctorate)
Doctor of Visual Arts (DVA)
Queensland College of Art
Arts, Education and Law
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14

Shield, Margaret Mary. "Creating Capricorn: Leadership of Rockhampton Community Organizations 1860 to 1902". Thesis, Griffith University, 2016. http://hdl.handle.net/10072/367149.

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This thesis examines the history of colonial settlement through the prism of modern sociological analysis similar to that used in studies of regional communities today.1 By using a sociological approach we gain a very different understanding of colonial development from that which emerges when more traditional historiographic approaches are used. The study focuses on ethnic groups, leadership and social capital formation within community organizations. Not-for-profit community organizations were the life blood of isolated settlements in colonial Queensland. In the absence of a well-established State, organizations such as local councils, Schools of Arts, Benevolent Societies and educational institutions provided essential services to residents, fostered the development of social networks and collaborative relationships, ensured community cohesion and facilitated the flow of information, expertise and resources that were vital to social and economic progress. Then, as now, these local groups eased the transition of migrants from homeland to new community by facilitating interactions with others from different cultural traditions and by providing opportunities for new arrivals to become part of the local decision making process.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Humanities, Languages and Social Science
Arts, Education and Law
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15

Stott, Dan William. "Church-establishing variables a case study of Calvary Community Church, Navan, Ireland /". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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16

Rowland, Charles Ross. "Developing a biblical leadership and church government structure for Oceanside Community Church". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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17

Neely, Winfred Omar. "Church planting in a racially changing community". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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18

Philp, Robert Henry Haldon. ""Steel all through" the Church of England in central Queensland : transplantation and adaptation, 1892-1942 /". Connect to this title online, 2002. http://elvis.cqu.edu.au/thesis/adt-QCQU/public/adt-QCQU20031117.164918/index.html.

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19

Bergin, Melissa. "Community wellbeing in retirement villages /". [St. Lucia, Qld.], 2006. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe19182.pdf.

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20

McColl, Lisa Maree, i n/a. "The Influence of Bush Identity on Attitudes to Mental Health in a Queensland Community". Griffith University. School of Arts, Media and Culture, 2005. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20060810.121042.

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The main objectives of this research were to determine the influence of bush identity on attitudes to mental health in rural Australia, what influence these attitudes have on service provision and utilisation, and what measures can be taken to improve attitudes to mental health and services in the bush. The research has included an extensive literature review of Australian historical and contemporary rural culture, the political economy of rural restructuring, rural mental health, as well as State and Federal policies and programmes for mental health care delivery. An ethnographic community study of “Ruraltown”, a rural centre in Queensland, was undertaken over a three-year period which involved semi-structured interviews, questionnaires, observations and community interaction. The results from the questionnaires and interviews in the community study indicate that attitudes to mental health in rural areas are influenced by bush identity, defined by reference to historical and current characteristics which include self-reliance, resilience, independence and stoicism. Social identity theories have been applied in this study to determine how the socialisation processes have incorporated these characteristics among the rural population, and rural males especially. In turn, these incorporated attributes and values have a direct impact on their attitudes to mental health and the willingness to seek help for problems of a psychological nature. Other aspects of rural life such as perceived lack of confidentiality and anonymity, fear of gossip, and isolation also impact on attitudes and the utilisation of mental health resources. Stigma is a significant barrier to recognition and acceptance of mental health issues. Hence, seeking help for mental health problems does not form part of the coping strategies for many in the bush. Mental health services, therefore, are not as readily accepted or utilised in rural Australia. Although some rural people do access mental health services, many more go on suffering with mental health problems rather than addressing them. Recommendations have been made to promote awareness and enhance education and attitudes to mental health, improve services and increase service utilisation. The study has also identified the problems facing mental health consumers in Ruraltown and some suggestions have been made to overcome these and assist in consumer empowerment.
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21

McColl, Lisa Maree. "The Influence of Bush Identity on Attitudes to Mental Health in a Queensland Community". Thesis, Griffith University, 2005. http://hdl.handle.net/10072/367188.

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The main objectives of this research were to determine the influence of bush identity on attitudes to mental health in rural Australia, what influence these attitudes have on service provision and utilisation, and what measures can be taken to improve attitudes to mental health and services in the bush. The research has included an extensive literature review of Australian historical and contemporary rural culture, the political economy of rural restructuring, rural mental health, as well as State and Federal policies and programmes for mental health care delivery. An ethnographic community study of “Ruraltown”, a rural centre in Queensland, was undertaken over a three-year period which involved semi-structured interviews, questionnaires, observations and community interaction. The results from the questionnaires and interviews in the community study indicate that attitudes to mental health in rural areas are influenced by bush identity, defined by reference to historical and current characteristics which include self-reliance, resilience, independence and stoicism. Social identity theories have been applied in this study to determine how the socialisation processes have incorporated these characteristics among the rural population, and rural males especially. In turn, these incorporated attributes and values have a direct impact on their attitudes to mental health and the willingness to seek help for problems of a psychological nature. Other aspects of rural life such as perceived lack of confidentiality and anonymity, fear of gossip, and isolation also impact on attitudes and the utilisation of mental health resources. Stigma is a significant barrier to recognition and acceptance of mental health issues. Hence, seeking help for mental health problems does not form part of the coping strategies for many in the bush. Mental health services, therefore, are not as readily accepted or utilised in rural Australia. Although some rural people do access mental health services, many more go on suffering with mental health problems rather than addressing them. Recommendations have been made to promote awareness and enhance education and attitudes to mental health, improve services and increase service utilisation. The study has also identified the problems facing mental health consumers in Ruraltown and some suggestions have been made to overcome these and assist in consumer empowerment.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Arts, Media and Culture
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22

Lucas, Nicola. "An Historical Analysis of the Development of Community-Based Health Services in Queensland 1969-1981". Thesis, Griffith University, 2007. http://hdl.handle.net/10072/365693.

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This study describes and critically analyses the structure and development of community-based health services in Queensland in the 1970s. The study focuses on the development of community nursing. In the 1970s nurses were the largest single group of health professionals working in community-based health services and were identified as being central to the fulfillment of the Community Health programme (CHP).
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Nursing
Griffith Health
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23

Corbett, Rick Owen. "The healing community a systems approach toward emotional healing through community, scripture and music /". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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24

Chen, Peter Perry Lloyd Merle Shawchuck Norman. "Guiding the Chinese Community Church of Indianapolis, Indiana church assessment and goals development /". Theological Research Exchange Network (TREN) Access this title online, 1993. http://www.tren.com/search.cfm?p006-0657.

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25

Fisher, Joan. "The Brisbane overseas Chinese community 1860s to 1970s : enigma or conformity /". [St. Lucia, Qld.], 2005. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe19019.pdf.

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26

Richards, Michael John. "Arts Facilitation and Creative Community Culture: A Study of Queensland Arts Council". Thesis, Queensland University of Technology, 2005. https://eprints.qut.edu.au/16036/1/Michael_Richards_Thesis.pdf.

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This thesis adopts a Cultural Industries framework to examine how Queensland's arts council network has, through the provision of arts products and services, contributed to the vitality, health and sustainability of Queensland's regional communities. It charts the history of the network, its configuration and impact since 1961, with particular focus on the years 2001 - 2004, envisages future trends, and provides an analysis of key issues which may be used to guide future policies and programs. Analysis is guided by a Cultural Industries understanding of the arts embedded in everyday life, and views the arts as a range of activities which, by virtue of their aesthetic and symbolic dimensions, enhance human existence through their impact on both the quality and style of human life. Benefits include enhanced leisure and entertainment options, and educational, social, health, personal growth, and economic outcomes, and other indirect benefits which enrich environment and lifestyle. Queensland Arts Council (QAC) and its network of branches has been a dominant factor in the evolution of Queensland's cultural environment since the middle of the 20th century. Across the state, branches became the public face of the arts, drove cultural agendas, initiated and managed activities, advised governments, wrote cultural policies, lobbied, raised funds and laboured to realise cultural facilities and infrastructure. In the early years of the 21st century, QAC operates within a complex, competitive and rapidly changing environment in which orthodox views of development, oriented in terms of a left / right, or bottom up / top down dichotomy, are breaking down, and new convergent models emerge. These new models recognise synergies between artistic, social, economic and political agendas, and unite and energise them in the realm of civil society. QAC is responding by refocusing policies and programs to embrace these new models and by developing new modes of community engagement and arts facilitation. In 1999, a major restructure of the arts council network saw suffragan branches become autonomous Local Arts Councils (LACs), analogous to local Cultural Industry support organisations. The resulting network of affiliated LACs provides a potentially highly effective mechanism for the delivery of arts related products and services, the decentralisation of cultural production, and the nurturing across the state of Creative Community Cultures which equip communities, more than any other single asset, to survive and prosper through an era of unsettling and relentless change. Historical, demographic, behavioural (participation), and attitudinal data are combined to provide a picture of arts councils in seven case study sites, and across the network. Typical arts council members are characterised as omnivorous cultural consumers and members of a knowledge class, and the leadership of dedicated community minded people is identified as the single most critical factor determining the extent of an LAC's activities and its impact on community. Analysis of key issues leads to formulation of eight observations, discussed with reference to QAC and LACs, which might guide navigation in the regional arts field. These observations are then reformulated as Eight Principles Of Effective Regional Arts Facilitation, which provide a framework against which we might evaluate arts policy and practice.
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27

Richards, Michael John. "Arts Facilitation and Creative Community Culture: A Study of Queensland Arts Council". Queensland University of Technology, 2005. http://eprints.qut.edu.au/16036/.

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This thesis adopts a Cultural Industries framework to examine how Queensland's arts council network has, through the provision of arts products and services, contributed to the vitality, health and sustainability of Queensland's regional communities. It charts the history of the network, its configuration and impact since 1961, with particular focus on the years 2001 - 2004, envisages future trends, and provides an analysis of key issues which may be used to guide future policies and programs. Analysis is guided by a Cultural Industries understanding of the arts embedded in everyday life, and views the arts as a range of activities which, by virtue of their aesthetic and symbolic dimensions, enhance human existence through their impact on both the quality and style of human life. Benefits include enhanced leisure and entertainment options, and educational, social, health, personal growth, and economic outcomes, and other indirect benefits which enrich environment and lifestyle. Queensland Arts Council (QAC) and its network of branches has been a dominant factor in the evolution of Queensland's cultural environment since the middle of the 20th century. Across the state, branches became the public face of the arts, drove cultural agendas, initiated and managed activities, advised governments, wrote cultural policies, lobbied, raised funds and laboured to realise cultural facilities and infrastructure. In the early years of the 21st century, QAC operates within a complex, competitive and rapidly changing environment in which orthodox views of development, oriented in terms of a left / right, or bottom up / top down dichotomy, are breaking down, and new convergent models emerge. These new models recognise synergies between artistic, social, economic and political agendas, and unite and energise them in the realm of civil society. QAC is responding by refocusing policies and programs to embrace these new models and by developing new modes of community engagement and arts facilitation. In 1999, a major restructure of the arts council network saw suffragan branches become autonomous Local Arts Councils (LACs), analogous to local Cultural Industry support organisations. The resulting network of affiliated LACs provides a potentially highly effective mechanism for the delivery of arts related products and services, the decentralisation of cultural production, and the nurturing across the state of Creative Community Cultures which equip communities, more than any other single asset, to survive and prosper through an era of unsettling and relentless change. Historical, demographic, behavioural (participation), and attitudinal data are combined to provide a picture of arts councils in seven case study sites, and across the network. Typical arts council members are characterised as omnivorous cultural consumers and members of a knowledge class, and the leadership of dedicated community minded people is identified as the single most critical factor determining the extent of an LAC's activities and its impact on community. Analysis of key issues leads to formulation of eight observations, discussed with reference to QAC and LACs, which might guide navigation in the regional arts field. These observations are then reformulated as Eight Principles Of Effective Regional Arts Facilitation, which provide a framework against which we might evaluate arts policy and practice.
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28

Rycroft, Philip John. "Church, chapel and community in Craven, 1764-1851". Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.236145.

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29

Revell, Lynn. "Community and commitment in the Church of England". Thesis, University of Kent, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.369682.

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30

Weygandt, Jon William. "Grief education and ministry for church and community". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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31

Tilleman, Walter Robert. "The role of the church in the community". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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32

Cheadle, Ronald E. "Transforming conflict into community the church transformation project /". Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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33

Burnett, David George. "Charisma and community in a Ghanaian Independent Church". Thesis, SOAS, University of London, 1997. http://eprints.soas.ac.uk/29578/.

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In 1919, J.W. Appiah, a Methodist catechist in the Gold Coast, sought the anointing of the Holy Spirit, and began to prophesy and pray for the sick. He and his followers were expelled from the Church, and formed both a new community and a denomination known as the Musama Disco Christo Church (MDCC). It has often been argued that African Independent Churches result as a reaction to Western domination of land or people, but it is shown that this was not the primary issue with the MDCC. The initial quest was for spiritual empowerment, which resulted in prophetic revelation and the formation of a church with distinctively African characteristics. Following Appiah's death, his son (Akaboha II) became the head of the growing church, which was affected by two contemporary developments. The first was the nationalist movement led by Nkrumah, which stimulated the MDCC to a mission of the spiritual liberation of Christianity from remaining Western elements. This was achieved through the innovation of rituals and practices based upon traditional African forms. The second was revivalist teaching brought to Ghana by Pentecostal evangelists, which the MDCC adopted as "instantaneous healing". Although the church continued to grow after the fall of Nkrumah and the death of Akaboha II, in the late 1980s it started to decline. This thesis argues that the innovation of African traditions resulted in a form of contextualization that was inflexible, so the church was unable to adapt to social change and has become less relevant. Former members are now seeking a more relevant charisma of the Holy Spirit in other churches. The illiterate members prefer the Pentecostal churches, and the educated younger generation are attracted to the newer Charismatic churches.
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34

Girola, Stefano. "Rhetoric and action : the policies and attitudes of the Catholic Church with regard to Australia's indigenous peoples, 1885-1967 /". [St. Lucia, Qld.], 2006. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe20103.pdf.

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35

Yu, Wing-wah Wendy. "Transformation of St. Andrew's church". Hong Kong : University of Hong Kong, 1996. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25951749.

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36

Valui, Wungreiso. "Tribalization organic living for spiritual community /". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p028-0248.

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37

Bambrick, Hilary Jane, i Hilary Bambrick@anu edu au. "Child growth and Type 2 Diabetes Mellitus in a Queensland Aboriginal Community". The Australian National University. Faculty of Arts, 2003. http://thesis.anu.edu.au./public/adt-ANU20050905.121211.

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Globally, the prevalence of Type 2 diabetes is rising. The most affected populations are those that have undergone recent and rapid transition towards a Western lifestyle, characterised by energy-dense diets and physical inactivity.¶ Two major hypotheses have attempted to explain the variation in diabetes prevalence, both between and within populations, beyond the contributions made by adult lifestyle. The thrifty genotype hypothesis proposes that some populations are genetically well adapted to surviving in a subsistence environment, and are predisposed to develop diabetes when the dietary environment changes to one that is fat and carbohydrate rich. The programming hypothesis focuses on the developmental environment, particularly on prenatal and early postnatal conditions: nutritional deprivation in utero and early postnatal life, measured by low birthweight and disrupted child growth, is proposed to alter metabolism permanently so that risk of diabetes is increased with subsequent exposure to an energy-dense diet. Both hypotheses emphasise discord between adaptation (genetic or developmental) and current environment, and both now put forward insulin resistance as a likely mechanism for predisposition.¶ Diabetes contributes significantly to morbidity and mortality among Australia’s Indigenous population. Indigenous babies are more likely to be low birthweight, and typical patterns of child growth include periods of faltering and rapid catch-up. Although there have been numerous studies in other populations, the programming hypothesis has not previously been tested in an Australian Indigenous community. The framework of the programming hypothesis is thus expanded to consider exposure of whole populations to adverse prenatal and postnatal environments, and the influence this may have on diabetes prevalence.¶ The present study took place in Cherbourg, a large Aboriginal community in southeast Queensland with a high prevalence of diabetes. Study participants were adults with diagnosed diabetes and a random sample of adults who had never been diagnosed with diabetes. Data were collected on five current risk factors for diabetes (general and central obesity, blood pressure, age and family history), in addition to fasting blood glucose levels. A lifestyle survey was also conducted. Participants’ medical records detailing weight growth from birth to five years were analysed with regard to adult diabetes risk to determine whether childhood weight and rate of weight gain were associated with subsequent diabetes. Adult lifestyle factors were xiialso explored to determine whether variation in nutrition and physical activity was related to level of diabetes risk.¶ Approximately 20% of adults in Cherbourg have diagnosed diabetes. Prevalence may be as high as 38.5% in females and 42% in males if those who are high-risk (abnormal fasting glucose and three additional factors) are included. Among those over 40 years, total prevalence is estimated to be 51% for females and 59% for males.¶ Patterns of early childhood growth may contribute to risk of diabetes among adults. In particular, relatively rapid weight growth to five years is associated with both general and central obesity among adult women. This lends some qualified support to the programming hypothesis as catch-up growth has previously been incorporated into the model; however, although the most consistent association was found among those who gained weight more rapidly, it was also found that risk is increased among children who are heavier at any age.¶ No consistent associations were found between intrauterine growth retardation (as determined by lower than median birthweight and higher than median weight growth velocity to one and three months) and diabetes risk among women or men. A larger study sample with greater statistical power may have yielded less ambiguous results.¶ Among adults, levels of physical activity may be more important than nutritional intake in moderating diabetes risk, although features of diet, such as high intake of simple carbohydrates, may contribute to risk in the community overall, especially in the context of physical inactivity. A genetic component is not ruled out. Two additional areas which require further investigation include stress and high rates of infection, both of which are highly relevant to the study community, and may contribute to the insulin resistance syndrome.¶ Some accepted thresholds indicating increased diabetes risk may not be appropriate in this population. Given the relationship between waist circumference and other diabetes risk factors and the propensity for central fat deposition among women even with low body mass index (BMI), it is recommended that the threshold where BMI is considered a risk be lowered by 5kg/m2 for women, while no such recommendation is made for men.¶ There are a number of social barriers to better community health, including attitudes to exercise and obesity, patterns of alcohol and tobacco use and consumption of fresh foods. Some of these barriers are exacerbated by gender roles and expectations.¶
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38

Murray, Zoë Kumari. "The Nature of Community Participation in Municipal Public Health Planning in Queensland". Thesis, Griffith University, 2011. http://hdl.handle.net/10072/365788.

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Community participation is recognised as an important element of creating healthier communities and a key factor for the success of collaborative approaches to health and sustainability planning. The many benefits communities can gain from participating in health project planning and implementation include increasing awareness and knowledge in health; improving communication, network, and environment; making services more appropriate to needs; and putting pressure to governments to be more responsive to inequalities. The contemporary debate is not about whether or not community participation is important; rather, it is concerning the different interpretations of the nature participation and its ideal forms or levels. It is the aim of this study to clarify definitions and concepts fundamental to the understanding of community participation. The literature often refers to hierarchies or continuums of participation, ranking different forms of participation from low level such as community consultation to higher levels such as community involvement, community representation to the highest level, community control. The problem of this depiction is that it can lead to the interpretation that only the topmost option, community control, is ideal and desirable, while in reality different forms of participation would be of value according to the nature and purpose of a project. For professionals dealing with community participation, the varying interpretations of the terminology used has often lead to confusions and frustrations. Efforts to better understand the nature and forms of participation suitable for different contexts are needed to allow for effective matching of community participation to project objectives and conditions. The WHO Healthy City approach advocates community participation in local level public and environmental health planning and practices. In Queensland the Healthy Cities approach has been used to develop a model of municipal public health planning (MPHP) which was adopted by many local governments. This MPHP initiative has provided an opportunity to study community participation in practice in relation to local level public and environmental health planning and management. This research investigates the conceptual issues, perceptions and influencing factors underpinning community participation in MPHP in Queensland. Beyond a literature review, in order to examine in-depth views and experience of MPHP stakeholders, this study employs qualitative research methods mainly involving key informant interviews and case studies. In total, the study conducted thirty-three in-depth semi-structured interviews, with key informants from three MPHP projects in Southeast and Central Queensland. Each project was initiated in 2001 or 2002, with the interviews conducted during 2003, 2005 and 2006. Key discoveries provide insights into the essence of what community participation means to stakeholders and show that a range of levels can be appropriate to MPHP. Based on views and experience of key informants, community participation in MPHP is important for two reasons: to enhance decision-making and to foster support, enthusiasm and commitment to implement and sustain project activities beyond the planning stages. The main purpose of community participation strategies in MPHP is to engage stakeholders and mobilise a community voice in developing shared goals and joint actions. Participation in a MPHP context is about the right to “have a say” in decision-making, not to control it. This certainly does not support the frequently asserted notion that “the more community control the better the project is”. The study concludes that MPHP should target community participation at the level of joint planning, with active consultation and advice from community members, services providers and other professionals that work in the local area. The MPHP process should contain mechanisms which allow for two-way communication and cooperative arrangements with stakeholders in all stages of development. Mechanisms found to be useful for this and in facilitating community representation are discussion forums, stakeholder working groups and collaborative steering committees. The study reveals a number of barriers and success factors associated with MPHP. It highlights the importance of leadership, and the maintenance of this leadership, among the success factors. It also points out the many threats to project sustainability, particularly the vulnerability caused by the loss of key political and organisational champions and the lack of funding and commitment to take the project from planning through to and throughout the implementation stage. This research confirms that community participation is complex and that community control should not be considered the only or ideal form of meaningful participation. The findings of this study clarify conceptual issues concerning community participation not only useful to professionals involved in MPHP in Queensland, but also to many of those who are working in government and non-government projects requiring community participation.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
Griffith School of Environment
Science, Environment, Engineering and Technology
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39

Castro, Humberto. "Evangelism in the Hispanic community". Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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40

Owens, W. Davies. "Community enhancement on the Internet". Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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41

Polistina, Kim Joanne. "Outdoor Learning: A Theory of Community-Based Pro-Environmental Learning Through Leisure". Thesis, Griffith University, 2005. http://hdl.handle.net/10072/366542.

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The purpose of this thesis was to develop a theory of outdoor learning grounded in the everyday lives of community-based groups and individuals in Australian Western society. The groups involved in this research where from appreciative outdoor leisure and Indigenous communities in Queensland, Australia. These community-based groups engaged with environmental learning and education through non-formal or informal means of sharing pro-environmental knowledge and values. The theory discussed in this thesis was grounded in the outdoor lifestyles of the people involved in this research and examined the epistemological underpinnings of these lifestyles. The outdoor learning that the people in this research implemented on an ongoing basis expanded their own pro-environmental knowledge and values and also assisted others in society to increase their pro-environmental knowledge and values. This research identified that the outdoor learning practices of those in this research were linked intricately to their outdoor leisure and related everyday activities. A model of the symbiotic relationship between outdoor lifestyle contexts, outdoor leisure settings and outdoor learning practices has been developed. The participatory nature of the research and the development of the theoretical framework of outdoor learning required grounded theory methodology supported by a sub-action research process. This dual methodology process combined with the social action or change aim of the research and the need for critical reflection on the neoliberalist social system currently dominant in Australia firmly established the research within the critical theorist (structural) and social action/interpretivist paradigms. The compatibility of the dual methodology enhanced the ability of the research to provide the best possible avenue for voicing the worldviews of appreciative outdoor recreationists and Aboriginal and Torres Strait Islander peoples involved in this research. Twenty-nine non-Indigenous appreciative outdoor recreationists and nineteen Indigenous people were involved in this research. People discussed their lives, the environmental worldviews that underpinned them and their outdoor learning practices. Information was also gathered on the constraints imposed by the neoliberalist ideals of the Australian social system on the outdoor learning practices of the people in this research. This thesis also addressed gaps in the literature on the characteristics of community-based environmental education. In this literature people within the community are represented as those to be educated by formal education advocates rather than those who were able to be educators in their own right. The theory developed in this thesis rejected this 'learner' or 'student' label and explained how the people in this research implemented their own educator role through their outdoor learning practices that were manifested in their outdoor lifestyles and their appreciative outdoor leisure settings. The theoretical framework developed in this thesis explained the implementation of non-formal and informal outdoor learning practices that supported a two-way dialogue of pro-environmental knowledge and values being shared between people with pro-environmental knowledge and values and others with a growing interest. The social context for this two-way dialogue was found in the outdoor network groups with whom the people in this research interacted. These appreciative outdoor leisure and social networks provided strength for the maintenance of subcultures and cultures, working within the dominant Australian Western culture, to increase the environmental literacy of the wider social group. The strength of commitment to their outdoor learning practices was highlighted in the resilience and loyalty to the continuation of these practices despite strong constraints imposed by the maintenance of neo-liberalist ideologies in Australian society. This research indicated a number of Australians implement pro-environmental values, through their outdoor lifestyles, rather than supporting the economic rationalist values of materialism. This thesis has theorised the community-based outdoor learning practices adopted by particular appreciative outdoor recreationists and Indigenous Australians living in Queensland. Their voices contribute to the broader outdoor and environmental education discourse. This thesis has also validated appreciative outdoor leisure as a prominent setting for outdoor learning of pro-environmental knowledge and values and highlighted the valuable contribution leisure could make to the environmental education agenda in Australian society.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
Griffith Business School
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42

Rose, Martin J., i n/a. "Being Single, Being Church". Griffith University. School of Theology, 2006. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20070105.151933.

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The world of the 20-21st century is one of rapid change - for family life, for our work environments, in friendship structures and general attitudes about ourselves. We question who we are and our values. We seek to understand ourselves more fully as individuals and as groups within a world of flux. Within this context a significant change that has taken place in the church is the growing emergence of people remaining single for a variety of reasons. I understand that the term 'single' denotes that group of baptised Christians who have never married and who have chosen to remain single or who continue to affirm their singleness but not foreclosing on the possibility of marriage. As with any change, the transition that is required is never easy. Raymond Brown (1979) touched upon this type of transition and movement for change in society when he said that more and more are finding the single life-style suitable as new territory in which to dwell. They see the structures of society beginning to shift. They see a growing awareness on the part of many people toward an acceptance of single adulthood. This growing awareness has also been paralleled within the thinking of the church. However, many single men and women 'generally feel that the church has geared its ministry toward those who are married and towards nuclear family units'. The reflection by Brown reflects my own thought about being single, particularly with regard to single people and their being church. I will argue in this thesis that being single has theological value as a way of living out one's baptismal call to follow Christ in work, relationships, in attitudes and values. This thesis represents a critical search in, my own need for self-understanding as a single person together with other single people as I believe we contribute to our society and to our Christian calling. At the beginning of Mark's gospel Jesus' baptism is recorded as a prelude to his ministry: It was at this time that Jesus came from Nazareth in Galilee and was baptised in the Jordan by John. No sooner had he come up out of the water than he saw the heavens torn apart and the Spirit, like a dove, descending on him. And a voice came from heaven, 'You are my Son, the Beloved; my favour rests on you' (Mark 1:9-11). Jesus' baptism is the impetus and is at the heart of his ministry for a mission that is favoured by God. Likewise, baptism is at the heart of the single person's way of living for Christ. Further, the sentiments of Paul in Ephesians 3: 14-21 serve as a goal for all Christians which includes single men and women. Paul speaks about a unique relationship with Christ, one based on love and openness to Christ. This, then, is what I pray, kneeling before the Father, from whom every family, whether spiritual or natural, takes its name: Out of his infinite glory, may he give you the power through his Spirit for your hidden self to grow strong, so that Christ may live in your hearts through faith, and then, planted in love and built on love, you will with all the saints have strength to grasp the breadth and the length, the height and the depth; until, knowing the love of Christ, which is beyond all knowledge, you are filled with the utter fullness of God. Glory be to him whose power, working in us, can do infinitely more than we can ask or imagine; glory be to him from generation to generation in the Church and in Christ Jesus for ever and ever. Amen. Jesus' baptism as depicted in Mark together with Paul's thoughts concerning the reception of the power of the Spirit for our hidden selves to grow in love and faith and journeying with others in the Christian tradition, represent the underlying theological attitude of this thesis about the single person. The single person by the nature of his or her baptism, is called to follow Christ - to grow in personal stature as one who is open to the presence of Christ in and through the events of daily life. Integral to this baptismal call is the need to challenge those constructs which don't enhance and give voice to the single person within the church. I consider that one such construct is the notion of 'vocation' as it has been used traditionally in the church's thinking for its self-understanding. In this regard, it is my contention that 'vocation' is about following Christ in and through baptism. How one lives one's life is his or her career choice; how one lives in response to Christ - whether as married or single, priest or religious. It is our primary vocation to follow Christ as promised at baptism. The chosen definition, however, ought not to exclude those Christians who, for reasons beyond their control, for example find themselves living the single life because of their separation from their partner or are widowed, although the primary thrust of the definition will focus on those Christians who continue to affirm their choice for the single way of life. The term Church here is explained by Lumen Gentium 9: 'This was to be the new People of God. For, those who believe in Christ, who are reborn not from a perishable but from an imperishable seed through the Word of the living God (cf. 1 Pet. 1:23), not from the flesh but from water and the Holy Spirit (cf. Jn. 3:5-6), are finally established as 'a chosen race, a royal priesthood, a holy nation, a purchased people.' This definition has been chosen as it articulates a point of view about the people who comprise the church. In particular the definition speaks of the 'signs' of baptism - water and the Holy Spirit. It is these signs that characterise those called by God through baptism to be the people of God, the purchased people. I argue that the sacrament of baptism is what characterises all in the church irrespective of their state. The primary methodology for our critical examination of the meaning of the single state is by case study. The Case Study method will allow me to elaborate upon a developmental theological perspective from within the Vatican Council documents. By this method I examine the single state from within the ecclesial as well as a sociological understanding. Secondly a dialectical approach will enable me to argue the case for the single state as a valid way of life. From this I aim to highlight the single state and its key attributes as well as to provide a personal perspective about single living. Further, this secondary method allows me to highlight the way in which single people contribute to, and are a part of the life of the church. This twofold methodology enables me to look at the particular issue of the single state within the wider context of the church, and to argue for the significance of the part to the whole.
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43

Rose, Martin J. "Being Single, Being Church". Thesis, Griffith University, 2006. http://hdl.handle.net/10072/366989.

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The world of the 20-21st century is one of rapid change - for family life, for our work environments, in friendship structures and general attitudes about ourselves. We question who we are and our values. We seek to understand ourselves more fully as individuals and as groups within a world of flux. Within this context a significant change that has taken place in the church is the growing emergence of people remaining single for a variety of reasons. I understand that the term 'single' denotes that group of baptised Christians who have never married and who have chosen to remain single or who continue to affirm their singleness but not foreclosing on the possibility of marriage. As with any change, the transition that is required is never easy. Raymond Brown (1979) touched upon this type of transition and movement for change in society when he said that more and more are finding the single life-style suitable as new territory in which to dwell. They see the structures of society beginning to shift. They see a growing awareness on the part of many people toward an acceptance of single adulthood. This growing awareness has also been paralleled within the thinking of the church. However, many single men and women 'generally feel that the church has geared its ministry toward those who are married and towards nuclear family units'. The reflection by Brown reflects my own thought about being single, particularly with regard to single people and their being church. I will argue in this thesis that being single has theological value as a way of living out one's baptismal call to follow Christ in work, relationships, in attitudes and values. This thesis represents a critical search in, my own need for self-understanding as a single person together with other single people as I believe we contribute to our society and to our Christian calling. At the beginning of Mark's gospel Jesus' baptism is recorded as a prelude to his ministry: It was at this time that Jesus came from Nazareth in Galilee and was baptised in the Jordan by John. No sooner had he come up out of the water than he saw the heavens torn apart and the Spirit, like a dove, descending on him. And a voice came from heaven, 'You are my Son, the Beloved; my favour rests on you' (Mark 1:9-11). Jesus' baptism is the impetus and is at the heart of his ministry for a mission that is favoured by God. Likewise, baptism is at the heart of the single person's way of living for Christ. Further, the sentiments of Paul in Ephesians 3: 14-21 serve as a goal for all Christians which includes single men and women. Paul speaks about a unique relationship with Christ, one based on love and openness to Christ. This, then, is what I pray, kneeling before the Father, from whom every family, whether spiritual or natural, takes its name: Out of his infinite glory, may he give you the power through his Spirit for your hidden self to grow strong, so that Christ may live in your hearts through faith, and then, planted in love and built on love, you will with all the saints have strength to grasp the breadth and the length, the height and the depth; until, knowing the love of Christ, which is beyond all knowledge, you are filled with the utter fullness of God. Glory be to him whose power, working in us, can do infinitely more than we can ask or imagine; glory be to him from generation to generation in the Church and in Christ Jesus for ever and ever. Amen. Jesus' baptism as depicted in Mark together with Paul's thoughts concerning the reception of the power of the Spirit for our hidden selves to grow in love and faith and journeying with others in the Christian tradition, represent the underlying theological attitude of this thesis about the single person. The single person by the nature of his or her baptism, is called to follow Christ - to grow in personal stature as one who is open to the presence of Christ in and through the events of daily life. Integral to this baptismal call is the need to challenge those constructs which don't enhance and give voice to the single person within the church. I consider that one such construct is the notion of 'vocation' as it has been used traditionally in the church's thinking for its self-understanding. In this regard, it is my contention that 'vocation' is about following Christ in and through baptism. How one lives one's life is his or her career choice; how one lives in response to Christ - whether as married or single, priest or religious. It is our primary vocation to follow Christ as promised at baptism. The chosen definition, however, ought not to exclude those Christians who, for reasons beyond their control, for example find themselves living the single life because of their separation from their partner or are widowed, although the primary thrust of the definition will focus on those Christians who continue to affirm their choice for the single way of life. The term Church here is explained by Lumen Gentium 9: 'This was to be the new People of God. For, those who believe in Christ, who are reborn not from a perishable but from an imperishable seed through the Word of the living God (cf. 1 Pet. 1:23), not from the flesh but from water and the Holy Spirit (cf. Jn. 3:5-6), are finally established as 'a chosen race, a royal priesthood, a holy nation, a purchased people.' This definition has been chosen as it articulates a point of view about the people who comprise the church. In particular the definition speaks of the 'signs' of baptism - water and the Holy Spirit. It is these signs that characterise those called by God through baptism to be the people of God, the purchased people. I argue that the sacrament of baptism is what characterises all in the church irrespective of their state. The primary methodology for our critical examination of the meaning of the single state is by case study. The Case Study method will allow me to elaborate upon a developmental theological perspective from within the Vatican Council documents. By this method I examine the single state from within the ecclesial as well as a sociological understanding. Secondly a dialectical approach will enable me to argue the case for the single state as a valid way of life. From this I aim to highlight the single state and its key attributes as well as to provide a personal perspective about single living. Further, this secondary method allows me to highlight the way in which single people contribute to, and are a part of the life of the church. This twofold methodology enables me to look at the particular issue of the single state within the wider context of the church, and to argue for the significance of the part to the whole.
Thesis (Masters)
Master of Philosophy (MPhil)
School of Theology
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44

Vinzant, David Gene. "Building community among adults of different generations". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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45

Sauer, Matthew L. "From chaos to community : creating the ekklesia through a unified purpose statement". Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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46

Foster, Paul. "Community, law and mission in Matthew's Gospel". Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.270072.

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47

Philp, Robert Henry Haldon, i randj@cqnet com au. "“Steel all Through” The Church of England in Central Queensland Transplantation and Adaptation 1892-1942". Central Queensland University. School of Humanities, 2002. http://library-resources.cqu.edu.au./thesis/adt-QCQU/public/adt-QCQU20031117.164918.

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The thesis is concerned with the establishment of the Anglican presence in Central Queensland and the history of the first fifty years of the Diocese of Rockhampton. The historical method employed examined the attitudes and mentalities of the Anglicans during that fifty years and attempted to determine how the process of transplantation and adaptation of the English social institution was, or was not, achieved in the new physical and social environment. Various aspects of Anglican Diocesan administration such as recruitment of clergy, financial shortages, cultural isolation, racial issues, episcopal appointments and ecumenical relationships, are taken as units and analysed in the overall context of transplantation and adaptation. It is argued that ‘Australianisation’ came gradually and without conscious manipulation. Where change from the English model was attempted, it was often initiated by the English clergy rather than the Australian laity.
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48

Perry, Milton Lynn. "Leading First Baptist Church, Tolar, Texas, to plan for growth using church and community demographics". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Klein, Richard R. "An evaluation of Southway Community Church of Houston, Texas using the Self-guided Church Consultant". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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50

Lee, Hyosung. "Church growth through mission to the community a model of outreach for a Korean church /". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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