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- Page 9 and 10: ixhuman existence. The model thus c
- Page 11 and 12: xiAcknowledgementsThis extended ref
- Page 13 and 14: xiiiViewer’s GuideThe titles attr
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- Page 19: 19CHAPTER ONEINTRODUCTIONThere is s
- Page 22 and 23: 22In beginning the process of more
- Page 24 and 25: 241.4.1 Narrative of Silence and Lo
- Page 26 and 27: 26knowledge. Predominantly, in the
- Page 28 and 29: 28through clear, well-conceived nar
- Page 30 and 31: 30by those within what can be broad
- Page 32 and 33: 321.5.4 Method: Pastoral Visitation
- Page 34 and 35: 34Commensurate with the social defi
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- Page 38 and 39: 38Whilst liberationists speak of op
- Page 40 and 41: 40The pastoral, theological discour
- Page 42 and 43: 42normality relates to issues such
- Page 44 and 45: 44CHAPTER TWOGUIDING VALUES, USE OF
- Page 46: 462.1 ValuesIn order to develop an
- Page 49 and 50: 49identity, as well as in terms of
- Page 51 and 52: 51[i]t recognises not only the inco
- Page 53 and 54: 53Yet this statue was always intend
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- Page 57 and 58: 57constructed understandings of iss
- Page 59 and 60: 59question of inclusion in the huma
- Page 61 and 62: 61He sees human beings as fundament
- Page 63 and 64: 63Amongst the wide range of disabil
- Page 65 and 66: 65This model of disability has emer
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67Thus, as Newell asserts, because
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69As with the more general medicali
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71institutionalisation as they impi
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73their right to social participati
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75challenges empirical notions of w
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skills. 190 In the institutional co
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79the Christian pastoral carer can
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81people in their entrenched histor
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83functioning: an umbrella term enc
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85The following framework is propos
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87between the two. Pastorally appro
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89CHAPTER THREEINSTITUTIONALISED CA
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913.1 A South Australian HistorySou
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93returning inmates and patients to
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95overcrowding pressures. 241 Restr
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97period from 1890 to 1925, and has
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99(under 18 years of age), and 32%
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101services to people with a range
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103popular eugenics movement “to
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105Whilst the early decades of Mind
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107Whilst Highgate Park and Minda r
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109Like Goffmann’s work, other ea
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care. 307 In more recent years in A
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113KNI is a hellish place. It can't
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115Today, whatever the motivation,
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117accommodation, along with others
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119In concert with the capacity for
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121availability, as well as adminis
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123institution that continues to be
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125This identity sees him bearing a
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127Plate 4.1‘Beardless Slave’by
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life. 353 Also, within later Old Te
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131institutional settings such as p
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133From a theological perspective P
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135diffusion of moral influences an
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137penance and salvation, sometimes
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139caring for others has and does c
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141relationship which, although sti
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143with whom they engage in caring
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145required. 398This allows for inj
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1474.3 How Do I Regard the One Befo
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149CHAPTER FIVEEXTENDED REFLECTION
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1515.1 IntroductionAs a professiona
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1535.2.1 The Hermeneutical Perspect
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155assumptions and internal frame-o
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157In relation to this extended ref
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159This form of analysis requires t
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161situation, the internally-derive
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163In paying reference to Heidegger
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165Through this circle understandin
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167omnipotently refers to this as t
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169Segundo’s perspective as a lib
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171Analysis moves from the pastoral
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173seen a questioning of what can b
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175on the action-object whole, or,
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177other.” 488 The ultimate resul
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179television, play private games s
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181notion of ‘narratives of insti
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183crucial to the development of li
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185In earlier discussion concerning
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187pastoral models and behaviours.
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189course of pastoral action that i
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191To a significant extent, this is
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193CHAPTER SIXTHE PASTORAL NARRATIV
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1956.1 Pre-understandingsConsistenc
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197The statement also affirms that
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199does not regard these people as
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201The biblical and faith-based con
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203discounted by dint of the disabi
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205frameworks that transcend able-b
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207I’d like to describe what amou
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209The service is complete. The pia
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211It may be all these things, or p
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213medical and managerial, who unde
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215iceberg below. Their clearly-art
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217or the present day imposition of
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219‘goss’ about staff, usually
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221prefers to acquiesce with others
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223The executive manager says to th
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225oppression they experience, how
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227his accommodation area. The bato
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229he isn’t engaged in another re
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231grandmotherly visage. She talks
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233inalienable right. Most of us cl
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235restraints placed on her by body
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237“Yeah … Peggy lick my face.
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239with me. With perseverance, she
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241I find myself sitting adjacent t
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243I feel vulnerable, wounded, the
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245a medical and administrative man
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247subsumed by an institutionally-d
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249not just in terms of their medic
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251personal identification as long
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253The narratives of this extended
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255myself as having needed qualitie
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257an objectified identity. Through
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259awards and artefacts that so gen
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261I would contend that the unconta
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263In pastoral, theological terms,
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2656.5 How Do I Regard the One Befo
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267Plate 7.1‘Dying Slave’byMich
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269disconnects people from those ar
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271hospitality all people have the
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2731. Opening the arms: This is a s
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275Campbell asserts that a fundamen
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277whilst the latter speaks in boun
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279yourself to it, it says Thou to
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281and allows them, from a pastoral
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2837.2.3 Immanent Thou-ness: Mutual
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285oneself and the other with whom
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287relationship of I and the other,
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289This incident appears to contain
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291in the secular institutional con
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293and the structural influences th
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295which is affirmed through that c
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2977.3.3 Immanent Thou-ness and Unc
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299Molly’s story, as detailed in
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301Barth, Karl. Church Dogmatics, V
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303———. Moderated Love: A The
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305Creamer, Deborah. "Toward a Theo
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307Edwards, Steven. "Definitions of
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309———. "Engaging Diversity a
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311———. "The Retarded and the
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313Kisiel, Theodore. "The Happening
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315McLeod, John. An Introduction to
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317Neimeyer, Greg, and Arthur Resni
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319Pattison, Stephen, and James Woo
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321Reinhartz, Adele, and Marie-Ther
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323Schweik, Susan. The Ugly Laws: D
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325Thurneysen, Eduard. A Theology o
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327Wannenwetsch, Bernd. "Angels wit
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Attachment: Whitney’s Peer-Review