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The history of the Episcopal Training Institution is an under researched area of teacher education in Scotland. The College was opened in Edinburgh in 1850 and initially trained male students. After 1867, the male students transferred to Durham and the College trained female students. The students were trained to teach in the Episcopal schools throughout Scotland. These schools were predominantly established for the children of the Episcopal denomination or they were mission schools that educated the poor. The College struggled to recruit sufficient numbers of students in the early twentieth century and the College closed in 1934. A very small number of Episcopal schools still exist in the twenty-first century Scotland.

The climate crisis is frightening for many people because of evident and often dire impacts. Although these impacts are alarming, it's often not clear what one person, or one community, can do to drive down greenhouse gas (GHG) emissions. For this reason, the Episcopal Diocese of California initiated the development and rollout of an Internet accessible tool – sustainislandhome.org – that can help people and communities be part of climate solutions. This chapter focuses on why sustainislandhome.org was developed, its design principles and how it works, and lessons the Episcopal Church is learning from rollout of this tool across Episcopal dioceses in the United States. It's my hope that our effort can serve as a model for other faith communities in educating and mobilizing their members for climate action and advocacy.

The concept of internal control is just as relevant to churches as it is to profit seeking organizations. Inadequate internal controls can hinder the management responsibilities of church officers and employees and place them in a position where they may be tempted to engage in questionable activities and accounting practices, or could subject individuals to unwarranted accusations of such activities. This study was designed to evaluate the effects of church size as well as the polity and hierarchical structure of denominations on systems of internal control. A questionnaire was used to collect data regarding internal controls currently in place in churches. The internal control evaluation scores were found to be significantly different based on church size. Three major denominations with different types of church polity and differing hierarchical structures were included in the study. The internal control evaluation scores were found to be significantly different based on denomination. This suggests that the polity and hierarchical structure of a denomination affect the quality of a local church’s system of internal control.

Research pertaining to African-American women in academe is scant. Narrowing the focus to a specific segment of this population, such as those in the professoriate, is even more limited. Much of the available scholarship responding to the realities of African-American women’s work and lives in higher education revolves around the emotional, cultural, professional, and epistemic violence endured at the intersections of multiple systems of oppression, and the ways in which these women cope and resist. Less is known beyond these various coping strategies. Literature that responds to the complexities of Christianity and privilege, particularly in regards to directives for institutional diversity remains inconsistently addressed. The ways in which multiple forms of the Judeo-Christian faith influence experiences within differing higher educational settings is limited. Investigating the materiality that occurs in the interstices of these differing, yet interrelated, conversations has significant import for multiple dimensions of Black higher education. The present chapter questions the potential influence Judeo-Christian African-American women faculty have on diverse student engagement at historically Black colleges and universities.

The winter 1991 issue of Reference Services Review featured an annotated bibliography of literature on Christopher Columbus from 1970 to 1989. That literature covered such topics as Columbus' ancestry, heraldry, and the locations of both his American landfall and burial site. This annotated checklist focuses mainly on Columbus' legacy, on works that offer a dissenting point of view from most previous writings about Columbus (and on works that react to the dissenters), on material written by Native American and other non‐European authors, and on materials published by small and noncommercial presses.

It is now fashionable to suggest that the Celtic regions of the United Kingdom are the internal colonies of the central English state and that they have been, particularly since the rapid industrialization of the nineteenth century, subject to a penetrating anglicization of their culture and institutions. In terms of the internal colonialism thesis, it can be argued that the cultural nationalism of Scotland which was developed in the nineteenth century was an attempt to maintain the distinctiveness of civil society in Scotland in the context of massive regional economic imbalance. The Scottish intelligentsia, dominated by Edinburgh lawyers and Presbyterian ministers, can thus be compared with the intelligentsia of Third World societies undergoing a process of de‐colonization where separate cultural identities have to be preserved or, if necessary, constructed.

I don’t remember exactly when I began to be interested in music, but my mother and godmother would laughingly recall when they knew I would be musically inclined. Though I was then in diapers, whenever Tommy Dorsey's recording of Boogie Woogie was played, I would immediately begin to pat my feet. My first conscious memory of reacting to music when I was very young were the times my father would sing little ditties and play his banjo. He could carry a tune, and he played the banjo quite well. His greatest musical feat, however, was as a whistler, and I would try to imitate his whistling style, without success as I grew older. Then too, my siblings and I would sing and recite little nursery rhymes before our parents, and I would compose songs for my sisters to sing. Before he died an early death at 37 my father gave me a mouth harp and a harmonica which I kept for many years; I later misplaced it while in college. I later bought another harmonica which I kept throughout my years in the U.S. Army, my travels throughout Europe, and throughout my years in graduate school. How and why we each possess the talents and skills we have are questions I’ve never fully understood. So I’ve concluded that we just have them, and we’ll never be able to explain it. Throughout this chapter four reference points will be used to explain my exposure to music and my music biculturality: schools, churches, home, and my neighborhood. If I make very few references to whites, it is simply because during my early life my contact with whites was minimal, and white individuals played a minor role in my life, as at home my world centered around my parents and godparents, siblings, and other family members, and neighborhood friends; at school my world was a completely black world. The first white I got to know outside of my early work experiences was the white Presiding Bishop of the Reformed Episcopal Church who visited St. John's Episcopal Church at least six or seven times a year.

In this article we consider how cultural resources rooted in religion help to constitute and animate people working in industrialized societies across both religious and nonreligious domains. We argue that redemptive self-narratives figure prominently in the symbolic constructions people attach to their experiences across the many domains of human experience; such redemptive narratives not only can shape their identities and sense of life purpose, they inform their practices and choices and animate their capacity for action. To consider how redemptive self-narratives can provide a basis for agency in organizations, we analyze and compare the career narratives of a retired Episcopal Bishop and a celebrated CEO.

The purpose of this research study was to explore the relationship between adaptive performance and work-related indicators of psychological well-being among ‘The Episcopal Church bishops.’

Hierarchical regression models were used in this research study to explore the relationship between adaptive performance and work-related psychological health.

There was a positive correlation between adaptive performance and work-related psychological health. Demographic factors did not correlate to adaptive performance. However, a negative correlation was observed between the years ordained as a bishop and the interpersonal adaptability dimension of adaptive performance.

Managing work stress has been revealed as an integral part of adaptive performance and satisfaction in ministry. Interpersonal adaptability and reactivity could be understood, then, as useful vehicles for increasing the capacity of bishops to manage work stress. In this research, the authors applied the Scale for Individual Adaptive Performance and the two scales Scale of Satisfaction in Ministry and Scale of Emotional Exhaustion in Ministry .

The results provided insights into the behaviors necessary for adequate development of bishops in their role. The religious landscape was becoming more challenging from a revenue generation perspective. The resultant complexity and the financial strain would necessitate the need for development of different models of ministry for long-term sustainability. This could further necessitate a different set of knowledge creation related to a set of behavioral capacities like those of adaptive performance. Such insights would assist in the promotion and development of greater work-related psychological health in bishops while deepening their ability to deal with complex and uncertain environments. Furthermore, this would increase satisfaction in ministry through improved workplace management skills.

Presently, very few studies empirically established the developmental needs of bishops as they entered, learned and grew into their leadership roles. Such insights would allow the formation programs for new bishops to be grounded in empirical data. Furthermore, this research study examined a largely unexplored population. This would provide a basis for a larger research agenda related to adaptive performance in judicatory leaders and their work-related psychological health. Consequently, it is posited that improved psychological health would result in better workplace learning.