Outline Current Legislation Affecting the Safeguarding of Children and Young People Essay Example for Free

Outline Current Legislation Affecting the Safeguarding of Children and Young People Essay â€Å"Safeguarding and promoting the welfare of children is defined as: †¢protecting children from maltreatment †¢preventing impairment of children’s health or development †¢ensuring children are growing up in circumstances consistent with the provision of safe and effective care. â€Å" (Dept for Education www.education.gov.uk) There are numerous laws and guidelines in place which aim to protect children from harm, and promote their health and wellbeing. The need for improved legislation has been highlighted by high-profile cases, such as the death of Maria Colwell in 1973 and, more recently, Victoria Climbià © in 2000. These cases shocked the nation and showed weaknesses in procedures. These policies are constantly reviewed and amended so it is important to keep up to date with these changes. The Children Act 1989 This Act identifies the responsibilities of parents and professionals who must work to ensure the safety of the child. This Act includes two important sections which focus specifically on child protection. Section 47 states that the Local Authority has ‘a duty to investigate when there is a reasonable cause to suspect that a child is suffering, or likely to suffer, significant harm’. Section 17 states that services must be put into place to ‘safeguard and promote the welfare of children within the area who are in need’. The Education Act 2002 This outlines the role of Local Education Authorities (LEAs), governing bodies, head teachers and all those working in schools to ensure that children are safe and free from harm. The Children Act 2004 This is not a replacement of the Children Act 1989. This provides the legal framework for Every Child Matters and sets out the process for providing services in a way which allows every child to achieve the five outcomes of Every Child Matters (described below). It requires local authorities to lead multi-agency children’s trusts, to develop a children and young people’s plan, and to set up a shared database containing information relevant to a child’s welfare. This allows all the organisations involved in children’s welfare to access relevant information and work together to provide the best possible service. Childcare Act 2006 This act aimed to transform early years and childcare services in England. Local authorities are required to: †¢Improve the Every Child Matters outcomes for pre-school children †¢Provide sufficient quality childcare for working parents. †¢Provide a better Parent Information Service. Every Child Matters This was launched in 2002, at least partly in response to the death of Victoria Climbià ©. It is one of the most important policy initiative and development programmes in relation to children and childrens services of the last decade. It has been the title of three government papers, leading to the Children Act 2004. Every Child Matters covers children and young adults up to the age of 19. Its main aims are for every child, whatever their background or circumstances, to have the support they need to: †¢Be healthy  Ã¢â‚¬ ¢Stay safe †¢Enjoy and achieve †¢Make a positive contribution †¢Achieve economic well-being Each of these themes has a detailed framework attached whose outcomes require multi-agency partnerships working together to achieve. The agencies in partnership may include childrens centres, early years, schools, childrens social services, primary and secondary health services, and Child and Adolescent Mental Health services (CAMHS). In the past it has been argued that children and families have received poorer services because of the failure of professionals to understand each others roles or to work together effectively in a multi-disciplinary manner. Every Child Matters seeks to change this, stressing that all professionals working with children should be aware of the contribution that could be made by their own and each others services. Protecting children from harm can be best achieved by effective joint and partnership working between agencies. Working Together to Safeguard Children This provides guidance on what you should do if you have concerns about the welfare of a child. It also recommends ways of working for people who work with young people and their families. What to do if You’re Worried a Child is Being Abused (DfES 2003) This is a guide for practitioners, helping them understand how to work together to promote children’s welfare and protect them from harm. It reinforces Every Child Matters by stressing the importance of joint working. United Nations Convention in The Rights of The Child 1989 This treaty sets out the rights and freedoms of all children in a set of 54 articles. Included in those rights are those which ensure that children are safe and looked after. Article 19 states children’s rights to be ‘protected from all forms of physical or mental violence, injury or abuse, neglect or negligent treatment, maltreatment or exploitation including sexual abuse by those looking after them’. Those countries which signed up to the Treaty, including the UK in 1991, are legally bound to implement legislation which supports each of the articles.

Phrenology Essay -- Exploratory Essays Research Papers

Phrenology Joseph Conrad’s Heart of Darkness is primarily a novel about a man’s trip to the African Congo and the horrors he encounters while there. However Conrad’s novel is also a story of its time and therefore makes mention of the theories held when it was written. Included in these ideas is that of phrenology and its relatives, mentioned clearly when the doctor examining Marlow asks, â€Å"[may I] measure your head?† and the doctor then produces â€Å"a thing like calipers and [gets] the dimensions back and front and every way...† (p. 13). The following will provide a description of Phrenology and its implications. A pseudo-science developed by Austrian physician Franz Joseph Gall in the early 1800s, Phrenology is in its most basic form the study of the morphology of the human skull and its relation to human character. Gall’s â€Å"doctrine of Phrenology† (www.134.184.33.110/phreno/) is based upon five key principles, which were first presented in his work The Anatomy and Physiology of the Nervous System in General, and of the Brain in Particular. First, it is understood that man’s â€Å"moral and intellectual faculties† are innate† (Sabattini, R) and that their expression depends on how the brain is organized. Secondly, he proposed that the brain is the organ responsible for all inclinations, emotions and abilities. Thirdly he stated that the brain is composed of many different â€Å"organs† (Sabattini, R.) with each one being responsible for a certain human function. He also proposed that the size of these â€Å"organs† is directly related to th e amount of their presence and use in specific pers! ons. And finally, he suggested that the external morphology of the skull directly expresses the internal structure of the brain and that the â€Å"relative ... ... While Gall was incorrect in theorizing that the external skull reflects the personality and tendencies of an individual, he was surprisingly correct and in fact pioneered the idea that specific human functions and emotions are related to specific regions of the brain. His way of coming to this conclusion was scientifically incorrect but the implications of this idea helped modern science discover the idea of cerebral localization that is present today. Sources http://pages.britishlibrary.net/phrenology A comprehensive site which includes phrenology charts, photographs of key figures in the development of phrenology as well as a thorough overview of the science. www.epub.org.br/cm/n01/frenolog/frenologia.com A site designed by Dr. Renato M.E. Sabatini which gives a basic overview of the science and provides wonderful links to other sites on phrenology.

Analyze Native American Societies

This essay will analyze Native American societies for world view and cultural and institutional differentiation. In so doing, we will discuss the possibilities or the lack of endogenously generated social change within American Indian societies and cultures. Mainly this essay will concentrate on two important aspects of world view that contribute to conservatism in Native American cultures. The two aspects are as follows, holistic Native American beliefs versus dualistic world views, and in so discussing we will illuminate the reader’s knowledge about the differences in views of purity and salvation. The second important aspect is that of the economic ethic: American Capitalism versus Native American subsistence labor ethic. The reasons why these two aspects are so important in explaining change or the lack of change in Native American communities is because everything is linked to religion and the ceremonies that ensue and the kinships within each community. As one author put it, Native American tribes are like apples and America is like an orange. This is meant as an analogy of how American society is compartmentalized and divided into many parts and Native American society is interlinked. In northern America there are hundreds of Native American tribes and all have distinct religions with their own distinct creation stories, and each tribe has its own rituals, each with unique ways of giving thanks and honoring the sacred. The one distingsion they all have in common is the idea of this-worldliness and a sense of conservatism. For the Native American community, the world is a gift given by the Creator and should not be changed or altered, it should be conserved and respected with a sense of balance. â€Å"To change the order of the given world would challenge the wisdom of the Creator and upset the sacred balance and order of the universe. A people who renounced the sacred ceremonies that give thanks to the creator for health, harmony, victory in war, good harvests, or good hunting would forfeit the favor of the Creator and lose divine protection and aid. (Champagne, 2007: 35) This is in sharp contrast with the Calvinistic dualism of this-worldliness and otherworldliness. As Weber puts it, the Calvinist doctrine can be described as one based on change and progress. For in Calvinism it is believed that this world is evil, corrupt, filled with death and destruction, and heaven is where the real world is, where each individual can attain salvation. For these reasons, it is mans duty to do his part to improve this evil world and make it as heavenly as possible. The view that this world is an evil and corrupt place, and that heaven is the real world, has implications of understanding possibilities for accepting change. † (Champagne, 2007: 34) This is why change comes more easily for Christian Calvinists than it does for Native Americans. For Native Americans this world is the only world and one must strike a balance with nature in order to gain harmony. There is no salvation, if one does wrong, then misfortune befalls him and at times his community within this world. The second important aspect is that of the economic ethic: American Capitalism versus Native American subsistence labor ethic. In order to gain a better understanding of this aspect we must first dive deeper into the roots of American Capitalism. Traditional capitalism has been around for hundreds of years in Europe and elsewhere in various forms; however, American Capitalism is unlike any other type seen in history. American Capitalism is competitive rational capitalism. As is argued by Weber, the reason for the difference is based of Christian Calvinism. While Weber recognizes that a variety of legal, political, and monetary conditions were necessary for the rise of capital markets and production, he argues that these features are not enough to explain the rise of capitalism without explaining the motivation of the capitalists to break the norms of traditional capitalism in favor of the competitive and innovative action of rational capitalism. Weber finds an explanation for the bre akdown of European traditional capitalism in Calvinist doctrine. Calvinist doctrine proclaimed that Gods will was predetermined for all time, only the elect received salvation, and all had a specific calling. Weber interpreted Calvinism as an otherworldly religion, where people sought to achieve salvation in the next world, not in this world, which was considered evil, corrupt, and full of sin. Although otherworldly salvation is the primary goal, Calvinists needed to show that they belonged to the elect, those chosen to go to heaven. Although the elect were predetermined, none know if they belonged to the chosen, and each person was enjoined by the Calvinist community to act like one of the elect and do the work of God on earth. Calvinists were not allowed to enjoy worldly comforts but were enjoined to be moral, work hard, and accumulate wealth as signs of their labor and moral fortitude. Wealth was a sign of the fruits of constant labor but could not be used to satisfy personal pleasures; therefore, it was reinvested in order to make more wealth and provide more work for others. † (Champagne, 2007: 29) This for Weber is the beginning of American Capitalism, later to be known as the protestant work ethic. This view is far from that of the Native American communities, for they were and are concerned with gaining balance with nature and giving thanks for gifts that the Creator has given, not salvation in otherworldly places. In the Calvinist view the world and its vast recourses and creatures are placed here for man to bend and manipulate to his will, in order to make this world into a heaven on earth. For Native Americans the creatures and resources that the Creator has created are not here for man to use and manipulate, thou Native Americans use the land they do not believe that man is any more special than any other creature. Native Americans believe that all living things have a soul were Christians believe that man is the center of the world and the only creature with a soul. This distinction makes it vary difficult for Native American communities to accept change and adapt to capitalism. Another underlining reason as to why change is so difficult to implement in Native American communities is because every aspect of tribal life is so interconnected that change in one aspect of life would inadvertently mean change in the entire outlook. In Native American tribes, all aspects of life, whether it is religion, economy, or polity are all interlinked. As Professor Champagne said , Native American tribes are like onions, they are layers upon layers centered on creation stories and ceremonies. A good example of this is the Hopi community. â€Å"Clans and families within villages organize Hopi religious, ceremonial, and political leadership. Although the particular way in which Hopi institutions are constructed is unique to them, a pattern of undifferentiation is observed mong them because religious, political, economic, and kinship structures are tightly interrelated and interpenetrating. Because of this pattern of undifferentiated institutional relations, the Hopi will be reluctant to consider institutional innovation such as change in political relations if such change requires major reorientations in creation stories, religious ceremonies, and kinship relations. † (Champagne, 2007: 41) The Hopi are not unique in this way; this way of living is true for most indigenous communities. In conclusion this essay has attempted to analyze Native American societies for world view and cultural and institutional differentiation. In so doing, we have discussed the possibilities of endogenously generated social change within American Indian societies and cultures. Mainly this essay has concentrated on two important aspects of world view that contribute to conservatism in Native American cultures. The two aspects as listed above are as follows, holistic Native American beliefs versus dualistic world views, and in so discussing we have underlined views of purity and salvation. The second important aspect that that was discussed was the economic ethic: American Capitalism versus Native American subsistence labor ethic. The reasons why these two aspects are so important in explaining change or the lack of change in Native American communities is because everything is linked to religion and the ceremonies that ensue. As one author put it, Native American tribes are like apples and America is like an orange. This is meant as an analogy of how American society is compartmentalized and divided into many parts and Native American society is interlinked.

Abraham Lincoln A Moral Unifier Essay - 1842 Words

Abraham Lincoln is a mythical figure in American culture and history because he is the President who saved the Union and abolished slavery. American admiration for him is so great that Americans have carved him into mountains and immortalized him in a Greek temple. In the Lincoln Memorial, one can find the inscriptions of the â€Å"Gettysburg Address† and â€Å"Second Inaugural Address†. To some, these speeches signify America’s rebirth as a unified political and moral country. Interestingly, these two speeches overshadow the fact that Lincoln’s words were once divisive. In â€Å"House Divided†, Lincoln expands the North-South divisions by taking issue with â€Å"Popular Sovereignty†, an 1854 policy allowing residents of territories to decide†¦show more content†¦Some might argue that Lincoln still causes disunity as president. Critics may point to his â€Å"Second Inaugural†, Lincoln says, â€Å"Both parties deprecated war, but one of them would make war than let the nation survive, and the other would accept war rather than let it perish...† (Lincoln, Second Inaugural Address 461). By juxtaposing Southern aggression and Northern defense, Lincoln can be seen as causing disunity. However, in the book Lincoln, David Herbert Donald believes Lincoln’s treatment of the North and South was actually unifying because Lincoln avoids specifically blaming the South by not â€Å"referring to the South or Confederacy† (Donald). For instance, in â€Å"Second Inaugural†, Lincoln never explicitly refers to the Confederacy. Instead, Lincoln uses various euphemisms such as â€Å"party† and â€Å"insurgents† (Lincoln, Second Inaugural Address 461). Lincoln’s euphemisms shift the emphasis away from blaming the Southern â€Å"slaveocracy† as a whole, and places it on the insurgents who happen to be Southern (Reid and Klumpp 460). Similarly, in â€Å"Gettysburg†, Lincoln continues unifying by mentioning neither the South nor the North. Instead, Lincoln uses euphemisms such as â€Å"brave men† and â€Å"honored dead† (Lincoln, Gettysburg Address 458). Furthermore, Lincoln uses collective phrases such as â€Å"nation† and â€Å"people† to refer to both the Union and the Confederacy (Lincoln, Gettysburg Address 458). Lincoln’s use of general phrases isShow MoreRelatedWalt Whitman and Abraham Lincoln3895 Words   |  16 PagesWalt Whitman and Abraham Lincoln Table of contents 1. Introduction†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦2 2. Whitman’s position in American literature†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦2 3. Whitman’s poetry before the civil war†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦...............3 4. Lincoln’s death – a turning point for Whitman†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.6 5. Walt Whitman’s four poems on the American nation’s grief†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦7 5.1 Hush d Be the Camps To-day†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦..7 5.2. When Lilacs Last in the Dooryard Bloom d†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦7