Theory of Change for Womens Community Support Group

Theory of Change for Womens Community Support Group Describe the program logic Explain logic of change ( theory of change) that underpins it Who are we aiming to support and why-the target group This program is aimed at supporting a group of young women, aged between twelve and sixteen to overcome personal challenges. As it stands, these women have exhibited signs of social disengagement. This disengagement impacted not only on these womens emotional wellbeing, it has invariably impacted on their social wellbeing, including their school performance. Some of the reasons for such disengagement include but is not limited to bullying, family disadvantages, such as loss of parent, drug abuse and more. The purpose of this intervention is ensure that these women are provided with tools and motivation so as to re-engage with the community and maintain school attendance. Changes that the initiative seeks to support The initiative being proposed here is what Rogers (2008) calls complex intervention. Complex in the sense that it is both recursive and emergence. It is recursive because the cause/effect relationship may be mutual multidirectional and multilateral, Rogers (2008) citing Patton (1997). Changing behavior can be on such problem. There are no assurances that participants will not regress. The project involves different people with different life histories and attitudes. The intervention is emergence in the sense that the specific outcomes and means to achieve them emerge during implementation, as explained by Rogers (2008). This is due to the notion that the intervention is a wicked problem. Wicked in that what is being dealt with maybe a symptom of other problems, there is no right and wrong or true and false and failure may not be tolerated , Rittel and Weber (1973). Process or Sequence of change The process started with the recruitment of 10 women in years seven to ten, aged between 10 and 12. These women were judged to be suitable for the intervention because they exhibited signs of disengagement from the community. The program was to run weekly basis for three hours per session. Two schools were picked to host the program, with sessions run by an arts professional. The classroom is set out to provide a safe environment, which allows for better interaction amongst participants. The women have access to mentors as well. Tools provided include artwork materials such as pushes, canvases, table easels, aprons and oil paints. The main activity required participants to reproduce easily recognizable impressionistic masterpieces. Which allowed for novices to produce own art works that reflected own abilities. Which led to the women absorbing creative skills and aesthetic experience, leading to women to make connection with their surroundings. This in turn taught the women listening, observation and painting skills. Such skills would lead to self self awareness and confidence. Apart from artwork activities, participants have access to two to three adults with whom they can freely interact. The adults are composed of a policewoman, youth worker and a mental health-worker. Interaction with these individuals leads to participants gaining trust with authority and better mental health care and a better understanding of law. The classes also include a meditation session, that focuses on mindfulness and increased calm and emotional regulation. This is expected to lead to self-care and capacity to manage fear, anxiety and stress. The expectation is that this would improve self-confidence. It is hoped that the program lead to change of behavior and hence re-engagement with the community Assumptions According to Rogers (2008) assumptions are informed by beliefs and knowledge. In this project, it is assumed that all the women in this program have an interest in art. While the fact may be that some women do not like art at all. This may be due to the belief that local people in the area like expressing themselves through art. It is also assumed that they will get some support from the community outside the center. Another major assumption is that attendee will continue to practice meditations after the end of the program. Limitations At this stage, there is no support provided for the community surrounding these women. They are still living in that same environment that is causing the disengagement. This might greatly impact on the outcomes of the initiative. Avenues for interaction with other women after the program is also not assured. References Rittel, H.W. J. and Webber, M.M. (1973). Dilemmas in a General Theory of Planning, Policy Sciences. 4 (2): 155-169. Rogers, P. (2008) Using Programme Theory to Evaluate Complicated and Complex Aspects of Intervention. Evaluation. Sage Publications, Vol 14.

Lame Deers story “ Alone on the Hilltop” Essay

In Lame Deers story â€Å" Alone on the Hilltop† he recalls the moment in life when his first hanblechia occurred at the age of 16. The first scene begins on the hilltop where Lame Deer had been brought by Chest, the medicine man. Lame Deer has been left all alone on the hilltop for 4 days nights with no water or food. The only thing that he had with him where his star blanket which his grandmother had knitted for him, a pipe with kinnickinnick, and gourd which contained forty pieces of his grandmothers flesh and tiny stones picked up from an ant heap. Lame Deer knew though that after all of this was over he would no longer be a child, he would be a man and he would be given a man’s name. He started to smoke the pipe he began to feel comforted and his fear started to diminish. He describes that he felt like his forefathers, whom this pipe once belonged to, where with him on the hilltop and that he was no longer alone. The thought of not being able to have vision still worried Lame Deer though. He wanted to be able to become a yuwipi but he knew that he could only become that was what his vision was. If he dreamt of Thunder Beings then that would make him a heyoka , a clown. Night time had arrived and began to feel the overwhelming presence of a big bird. He became overwhelmed by the feeling of the bird touching him and grasped the rattle in order to calm his fears. Then he began to smoke from his pipe and began to sing and pray. He felt himself change, and began to hear human voices that were not ordinary. A voice began to speak to him and he felt comforted by them, he then saw his greatgrandfather Lame Deer and he understood that his grandfather wanted him to bear his name. After this Lame Deer described feeling his nagi inside of him and a power surging throughout his body. Lame deer knew his vision had been fulfilled and that he would become a wicasa wakan. Time was lost for Lame Deer and before he knew it Chest had come for him. His hanblechia was complete and it was time for them to interpret his visions. He had also been given his man’s name Lame Deer. Opinion This in my opinion was a very interesting account of American Indian rituals. Lame Deer did a great job on comparing and contrasting the â€Å"white folks† way of life with his own. He told us how Indian children are typically never left alone which gives us a better understanding on why he was so afraid of being alone on the hilltop. I feel like in this story I really got a better understanding of the Indian way of life. They seem to be very tight knit group who value tradition above everything. Family seems to be the most important theme as demonstrated by his grandmothers willingness to cut forty pieces of her own flesh in order to make the rattle. This whole aspect about them is admirable but at the same time I feel like they don’t really take any actual logic into account. The whole vision determines your life labor seem really fallible in my opinion. I can’t really relate to this story in the sense that I have never really experienced any of these things as im not a Sioux. I do think though that this story can be related into our modern world in the sense that many kids are pushed into choosing a life career at a relatively young age. Lame Deer was only 16 at the time but that is only a mere two years younger than kids today. To some extent I found admirable that he at such a young age had already known what his life’s calling was. Overall the story was very enjoyable to read and it gave me very good insight on the tribulations of being a Indian. Vocabulary gourd- the hard-shelled fruit of any of various plants,whose dried shell is used for bowls and other utensils

Nature Orations

Alms,  alms,  alms. Spare me a  piece of  bread. Spare me your mercy. I am a child so young, so thin, and so ragged. Why are you staring at me? With my eyes I cannot see but I know that you are all staring at me. Why are you whispering to one another? Why? Do you know my mother? Do you know  my father? Did you know me five years ago? Yes, five years of bitterness have passed. I can still remember the vast happiness mother and I shared with each other. We were very happy indeed. Suddenly, five loud knocks were heard on the door and a deep silence ensued. Did the cruel Nippon’s discover our peaceful home? Mother ran to Father’s side pleading. â€Å"Please, Luis, hide in the cellar, there in the cellar where they cannot find you,† I pulledmy father’s arm but he did not move. It seemed as though his feet were glued to the floor. The door went â€Å"bang† and before us five ugly beasts came barging in. â€Å"Are you Captain Luis Santos? † roared the ugliest of them all. â€Å"Yes,† said  my father. â€Å"You are under arrest,† said one of the beasts. They pulled father roughly away from us. Father was not given a chance to bid us goodbye. We followed them mile after mile. We were hungry and thirsty. We saw group of Japanese eating. Oh, how our mouths watered seeing the  delicious  fruits they were eating, Then suddenly, we heard a voice call, â€Å"Consuelo. . . . Oscar. . . . Consuelo. . . . Oscar. . . . Consuelo. . . . Oscar. . . .† we ran towards the direction of the voice, but it was too late. We saw father hanging on a tree. . . . dead. Oh, it was terrible. He had been badly beaten before he died. . . . and I cried vengeance, vengeance, vengeance! Everything went black. The next thing I knew I was nursing my poor invalid mother. One day, we heard the church bell ringing â€Å"ding-dong, ding-dong! † It was a sign for us to find a shelter in our hide-out, but I could not leave my invalid mother, I tried to show her the way to the hide-out. Suddenly, bombs started falling; airplanes were roaring overhead, canyons were firing from everywhere. â€Å"Boom, boom, boom, boom! † Mother was hit. Her legs were shattered into pieces. I took her gently in my arms and cried, â€Å"I’ll have vengeance, vengeance! † â€Å"No, Oscar. Vengeance, it’s God’s,† said mother. But I cried out vengeance. I was like a pent-up volcano. â€Å"Vengeance is mine not the Lord’s†. â€Å"No, Oscar. Vengeance is not ours, it’s God’s† these were the words from my mother before she died. Mother  was dead  and I was blind. Vengeance is not ours? To forgive is divine but vengeance is  sweeter. That was five years ago, five years. . . . Alms,  alms,  alms. Spare me a  piece of  bread. Spare me your mercy. I am a child so young, so thin, and so ragged. Vengeance is not ours, it’s God’s. . . . It’s. . . . God’s. . It’s†¦

How to Conjugate Remettre (to Put Back, Replace)

The French verb remettre means to put back or to replace. It is an irregular verb. How to Conjugate the Verb Remettre While remettre does not follow the conjugation pattern of a regular verb, it is conjugated the same way as all French verbs ending in -mettre.  The following charts will help you memorize the simple conjugations for remettre. Present Future Imperfect Present participle je remets remettrai remettais remettant tu remets remettras remettais il remet remettra remettait nous remettons remettrons remettions vous remettez remettrez remettiez ils remettent remettront remettaient Subjunctive Conditional Pass simple Imperfect subjunctive je remette remettrais remis remisse tu remettes remettrais remis remisses il remette remettrait remit remt nous remettions remettrions remmes remissions vous remettiez remettriez remtes remissiez ils remettent remettraient remirent remissent Imperative (tu) - remets (nous) - remettons (vous) - remettez How to Use Remettre in the Past Tense The most common way to put something in the past tense in French is to use the passà © composà ©. It is a compound tense requiring an auxiliary verb and a past participle. For remettre, the auxiliary verb is avoir and the past participle is remis. For example: Elle a remis le jus dorange.She replaced the orange juice. Ils ont remis les livres.They put back the books.