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It is recognised that training is required for staff working with people with a diagnosis of personality disorder, as it poses challenges requiring particular skills and abilities (National Institute for Mental Health in England, 2003a). The proposal to train graduate primary care mental health workers (GPCMHWs) to work with the client group met with some scepticism by senior clinicians. However, the experience of providing training and supervision to the graduate primary care mental health workers to work with clients with personality disorder in Camden and Islington has proved positive. Several characteristics of the GPCMHWs identified in the training literature might contribute to this positive experience. Those factors include cognitive ability, motivation to learn, age, and attitudes. Initial findings from the evaluation of the training shows that graduate workers respond positively to the training, showing improvements in self‐rated knowledge and skills relating to working with the client group, and an eagerness to learn more. The relevance of this to the personality disorder capabilities framework are described.

This chapter draws upon our experiences of using materials in research interviews. We build on the work of Woodward (2016, 2020) by reflexively exploring how our use of material objects; in this case, Lego enabled both participants and researchers to connect more fully with the entrepreneurial phenomena under investigation (Williams et al., 2021). In doing so, we unpack how our use of objects reveals the research interview as a more complex phenomenon than is typically represented (Gubrium et al., 2012).

Political leaders often deploy religious symbols and language to legitimate their war polices while opponents use it to forestall or control war. We examine George W. Bush's religious discourse in the post-9/11 and Iraq War era and find that it was marked by binary thinking and the demonizing of a largely religious enemy. Our analysis of the statements of 15 US peace movement organizations after 9/11 further reveals that the US peace movement had three primary responses to Bush's religiously based discourse in support of war.

First, they directly challenged his binaries and his demonizing of a broadly defined, religious enemy. Second, they harnessed the President's religious discourse to turn it against him and his policies. Third, they constructed oppositional knowledge by providing corrective information about Islam.

By examining the movement's discourses over a 15-year period that spans five major conflict periods, our analysis also shows a close relationship between the peace movement's use of religious discourse and its identity-based talk. In addition, we found a close relationship between the movement's religious discourses and its promotion of more costly forms of politics, i.e., extrainstitutional, protest-based politics. Thus, we also argue that the US peace movement's religious discourses during major conflict periods are both strategic and driven by individual agency, are not only tactical but also expressive, and are intended to have both outward and inward effects.

It would not be amiss to begin by considering definitions. “Co‐operation” is understood to be the means of making existing resources available to other libraries and organisations, thereby improving services. The interlending of printed materials between libraries is but one form. More specialised co‐operative effort is reflected in schemes such as SINTO, HULTIS and LADSIRLAC which involve the maintenance of adequate subject coverage within an area, and the means whereby librarians can meet to discuss and solve common problems. In its fullest sense, however, co‐operation has come to mean more than just a method of making existing resources available to the widest number of people; it has come to include the means whereby libraries (and other organisations) can work together towards new objectives which they might be unable to reach on their own. As Dr. Jefferson says in Library co‐operation:—

The purpose of this paper is to examine the influence of the generational category that managers in India belong to on their job satisfaction and on their satisfaction with organizational communication; the authors defined organizational communication as the communication that occurs in interactions between employees. The authors wanted to see whether there would be differences between the generations in the attitudes to and expectations of organizational communication, and whether this, in turn, would influence their job satisfaction.

A total of 400 managers working in public and private listed companies in India were surveyed using a questionnaire over the period of a year, from August 2016 to July 2017. This resulted in 334 responses. The questionnaire measured the respondents’ choice and comfort with communication media, their satisfaction with the communication at their workplace and the type of interactions that took place. It also measured the respondents’ job satisfaction. The study was inter-disciplinary in nature, in that it drew on several theories of communication, e.g. accommodation theory and media richness theory, alongside the findings from empirical studies that have looked specifically at intergenerational differences.

The authors found that organizational communication was positively related to job satisfaction, and also that generational category moderated the relationship between these two factors. In addition, the results show that Gen Y managers in particular were the least satisfied generation at work, and that they frequently used avoidance while communicating with older adults. The conclusion is that job satisfaction may be enhanced, by focusing on the development of a positive communication environment; in addition, employees who belong to different generations may define what constitutes a positive communication environment in very different ways.

Despite receiving some attention in other contexts, such as in the family, the impact of intergenerational differences in the workplace has not been widely investigated. A few studies do exist on the influence of generational differences on work outcomes and on attitudes and behaviors, but much still remains to be done. In addition, while there have been many studies on job satisfaction, as well as on levels of attrition in workplace settings, very few have looked specifically at non-Western contexts such as India. The present study attempts to contribute to this debate, by providing a comparison of the workplace communication preferences and experiences within multi-generational organizations in India.

On April 2, 1987, IBM unveiled a series of long‐awaited new hardware and software products. The new computer line, dubbed the Personal Systems 30, 50, 60, and 80, seems destined to replace the XT and AT models that are the mainstay of the firm's current personal computer offerings. The numerous changes in hardware and software, while representing improvements on previous IBM technology, will require users purchasing additional computers to make difficult choices as to which of the two IBM architectures to adopt.

The following bibliography focuses mainly on programs which can run on IBM microcomputers and compatibles under the operating system PC DOS/MS DOS, and which can be used in online information and documentation work. They fall into the following categories:

In the early 1840s Edward Gibbon Wakefield's New Zealand Company recruited “emigrants of the labouring classes” promising: “every one of them who is industrious and thrifty, may be sure to become not merely an owner of land, but also in his turn an employer of hired labourers, a master of servants.” Letters sent “Home” to Ham (a village in Surrey, UK) from Wellington between 1841‐1844, by a group of labouring families, project textual personae consistent with this liberal image. The purpose of this paper is to explore educational processes involved in the production of these colonial identities.

The letters are read in relation to archival resources: the curriculum of the National School and alternative educational models in Ham, records of schools provided in Wellington, and pedagogical intentions signalled in the records of the New Zealand Company.

Arguing that migration resulted in a radical change in the subjectivity of these labouring class families, this paper contrasts the curricula of the “National School” attended by these children in Ham with the more secular offerings in Wellington. Their “National School” taught Ham's lower orders to accept their God‐given “stations” in life. Radical critique was suppressed. In Wellington the first schools, such as the Mechanics’ Institute, were non‐denominational, prioritising practical knowledge. Foundations for a secular society based on liberal values were laid.

There is little educational research on how participation in the Wakefield scheme transformed those who, in rural England, were required to remain subservient members of the power orders, into the enterprising independent subjects required in the new colony.

A focus on how visual cultures in domestic spaces influence older migrants' identification with the homeland has been noted in previous research, ¹ yet migrant youth have not typically been the sole subjects of investigation in this regard. This chapter seeks to fill this gap by offering insight into the practices of young Indian women in domestic spaces and how these practices influence their sense of belonging to India. This chapter highlights the practices of young Indian women living in Brisbane, Australia, through an exploration into how the young women recreate their histories and cultural attachments in domestic spaces. The research presented in this chapter illustrates the processes of emotional attachment for young migrants and how these processes demonstrate new ways of practising diaspora, including the use of the internet to learn about their cultural histories. With the use of PhotoVoice, where photographs were retrieved from mobile phones and the internet, the participants discussed their everyday lives relating to their emotional attachments to material objects in domestic spaces and the connection to their identities. This chapter's main argument is to highlight the need for researchers to avoid the tendency to place young migrants into the same diasporic categories as their parents and to recognise the diverse ways in which young migrants actively shape their own cultural attachments.