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Side-notched arrowpoints, a knapping tool made of bone, perforated stone beads, Dentalium beads, a probable Olivella bead, and decorated and perforated mollusc shell pendants and scrap were found associated with a Late Precontact Period Native American skeleton. This individual, an adult male about 27–33 years old, had been interred in sand beneath a sandstone caprock near the top of a low ridge in a desiccated, open plains setting in Eastern Montana. The arrowpoints are of the Avonlea side-notched type. A detached 3rd maxillary molar from the weathered, fragmentary skeleton yielded an AMS radiocarbon age of 1,190 ± 40 B.P. The expertly crafted arrowpoints and knapping tool suggest that this individual's stone-tool production skills might have been highly valued by his compatriots. Contemporaneity among the arrowpoints is established by their association with this primary interment, and affords an opportunity to examine intra-assemblage morphology and variation among arrowpoints made by one or a few indiv...

Leslie Beryl Davis was born December 7, 1935 in Cut Bank, Montana and died October 7, 2014 In Jefferson City, Montana. He is survived by his wife, Pamela Bompart, son, Michael Davis, and daughters,...

Over the last three decades, qualitative studies of children’s spirituality have variously mentioned God. During this time, nearly 300 quantitative measures of spirituality and well-being have been developed and employed with youth and adults. However, very little similar work has been done with children. An article in this journal reported development of a purported spiritual sensitivity scale. That paper is critiqued here on the basis of its statistical methods as well as its failure to mention God in a study with Australian Catholic school students. In this paper, spiritual well-being (SWB) is taken as being reflected in the quality of relationships that people have with themselves, with others, with the environment and/or with God. Empirical evidence derived from extensive studies with primary school children in State, Catholic, Christian community and other independent schools in Australia reveals that an instrument called Feeling Good, Living Life is a statistically sound spirituality measure for ch...

This study explores the theoretical and empirical connections between spiritual well-being and psychological type by drawing on Fisher's model of spiritual well-being as assessed by the Spiritual Health And Life-Orientation Measure and Francis' classification of psychological type as generated by the Francis Psychological Type Scales. Data provided by 2339 visitors to St David's Cathedral in rural west Wales demonstrated that, when the four components of psychological type were considered independently, higher levels of spiritual well-being were associated with extraversion rather than introversion, with intuition rather than sensing, with feeling rather than thinking and with perceiving rather than judging. Further examination of these data suggested that the judging process (distinguishing between the feeling function and the thinking function) was of greatest importance in shaping individual differences in spiritual health.

Elands Bay and adjacent coastline near the mouth of the Verloren vlei on the South African Atlantic coast offered Later Stone Age foragers a variety of marine, estuarine, and terrestrial food resources. We suggest that strandloping (beachwalking or beachcombing) by latest Holocene foragers as a regular practice constituted an important component in their repertoire of subsistence activities. Washed-up mussels, seals, birds, whales, and other recently dead animals would have been available to such strandlopers. We distinguish strandloping as a subsistence practice from the procurement of living prey, including shellfish, mammals, birds, and other animals. The Holocene archaeological record of the Elands Bay area suggests changes through time in resource use, and these changes appear to be recognizable in patterns of shellfish gathering. During the latest part of the Holocene, between about 1,500 and 300 years ago, subsistence practices display a distinctive character that perhaps conforms more stro...

How do we set standards in assessing spiritual well-being (SWB)? Most measures provide only scores on arbitrary scales. Therefore, if the questions differ, the scores are likely to as well. This paper reports on two scales developed with 460 Australian secondary school students, with diverse cultural and religious backgrounds, from state, Catholic, Christian Community and independent schools. The four domains model of spiritual health/well-being was the theoretical base from which 12 items were developed to reflect quality of relationships with each of self, others, environment and God/the Divine. The instrument with the five top-scoring items in each domain, known as Spiritual Health And Life-Orientation Measure (SHALOM), has been sought for use in over 200 studies in 20 languages. The second-highest sets of five items were extracted and found to form statistically valid factors, for a new instrument called SWBQ2. As would be expected, the mean values for the factor scores varied between SHALOM and SWBQ2...

Past archaeological investigations into the impact of shellfish gathering by hunter-gatherers on shellfish stocks, particularly on shellfish size, generally have emphasized long-term change visible in stratigraphic sequences. We propose that short-term exploitation of shellfish by Later Stone Age hunter-gatherers who briefly inhabited the Dunefield Midden (DFM) campsite on the Atlantic Coast of South Africa had impacts, at time scales measured likely in days or weeks, that are expressed by spatial variability in the size and relative proportions of two species of limpet across a horizontally large excavated area encompassing a refuse dump and a likely domestic area. We link variability to choices by the site occupants to collect the largest limpets first and gather the smallest individuals late in an occupation event when only small shellfish remained available. Environmentally driven change in shellfish size or species proportions is unlikely at DFM given the short occupation span of the site. B...

Fisher’s spiritual well‐being (SWB) questionnaires assessed students’ levels of relationship in four domains, namely with themselves, others, the environment and with a Transcendent Other (commonly called God). Students also reported the extent to which different entities helped them develop relationships in the four domains of SWB. However, emphasis here will be on the transcendental domain of SWB, i.e., relation with God. Levels of perceived help for relating with God (from mothers, friends, themselves, teachers, RE teachers and God) varied significantly between schools, in line with students’ self reports of relationship with God, i.e. Christian > Catholic > independent (> government) schools. Contrary to the students’ claims that teachers, especially RE teachers, provided major help for them in relating with God, other factors provided greater explanation of observed statistical variance. The ‘importance of religion’ and direct ‘help from God’ were key factors, together with how well students ‘help th...

This paper provides a critique of available quantitative measures of spirituality and well‐being that have been used with children and youth. These measures range in scope from single‐item to complex multiple‐item instruments. The four domain model of spiritual health and well‐being has been used to classify each item in the spirituality measures to show how they address relationships with self (Personal Spiritual Well‐being [SWB]), with others (Communal SWB), with the environment (Environmental SWB) and/or with a Transcendent Other (Transcendental SWB). Each instrument has been analysed to show how well it provides a balanced assessment of spiritual well‐being, with the purpose of informing pastoral care.

Education students in Australian state and Christian universities expressed their views on ideals, lived experience, and help expected from schools in four domains of spiritual well‐being (personal, communal, environmental, and transcendental) (SWB), using the Spiritual Health and Life‐Orientation Measure (SHALOM). Students’ lived experiences greatly affected their views on help provided by schools to nurture students’ SWB. Currently, the more religious students in Christian universities reported support for their SWB from religious activities, whereas students in the state university gained support from more humanistic sources. But is this sufficient? Education students in state universities are likely to maintain the status quo regarding SWB in state schools. They report levels of help for students in line with current teachers’ views. Christian university education students have lower expectations of schools than current teachers in Christian schools. However, some positive action is being taken in Chr...

Spiritual well‐being (SWB) is reflected in the quality of relationships that people have with themselves, others, environment and/or God. This paper ties together several studies of SWB among teachers and students in primary and secondary, state, Catholic, other Christian, and independent schools in Victoria, Australia. Teachers' lived experiences have greatest impact on their perceptions of help provided by schools for students' SWB. Factors other than teachers contribute most to students' SWB. As well as presenting an overview of key supports for students' SWB this paper reports ways in which spiritual dissonance can be identified. These findings could be used to lay a foundation for further support in nurturing the total well‐being of staff and students in schools.

Spiritual well‐being is reflected in the quality of relationships that each person has in up to four different domains, namely with self, with others, with the environment and/or with God. This study investigated how secondary students perceived relationships with family, friends, school and church community (including God) impacted on their spiritual well‐being. This paper reports the views of 1002 secondary school students aged from 12‐ to 18‐years‐old in Catholic, Christian community and other independent schools in Victoria, Australia. ANOVA and multiple regression analyses of students’ responses on the Quality Of Life Influences Survey developed in this study, and the Spiritual Health And Life‐Orientation Measure, a spiritual well‐being questionnaire for secondary students, revealed significant differences in perceptions students held about influences on their spiritual well‐being. A case study illustrates how these instruments can be used to inform pastoral care of young people.

Following previous work on the spiritual health of secondary students, the author wondered if it was possible to develop a spiritual health measure for younger children. Taking Fisher's model of spiritual health as the basis, items were developed to reflect relationships with self, with others, with the environment and with a god. The children's ideals for spiritual health (what makes them Feel Good) were compared with their lived experience (Living Life) to ascertain their levels of spiritual health. Factor analyses on responses from 1080 students in 14 schools (State, Catholic, Independent and Christian Community Schools) in Victoria and Western Australia are reported in this paper.

Several hundred bridges are known to have developed one or more types of fatigue cracks. Often several types of fatigue cracks have developed in a single bridge because different details existed on the structure. Increasing demands on the aging infrastructure of the United States has resulted in accelerated deterioration of structural components. During the period between 1960 and 2000, a number of localized failures developed in steel bridge components due to fatigue crack propagation. In a few cases, brittle fracture resulted from crack instability without detectable fatigue cracking. The recent fracture of girder sections in the Hoan Bridge in Milwaukee, Wisconsin, is an example of an unexpected failure from a welded web detail.

This article reports on a survey completed by Chaplains, Religious Education and Student Welfare Coordinators in State, Catholic and Independent schools in Victoria. Results from this survey support the model of spiritual well-being, which was seen to be reflected in the quality of relationships that people develop with themselves, others, the environment, and with a Transcendent Other. The staff surveyed generally reported positively on current practice and expressed high priorities for action in nurturing their students' spiritual well-being. School type contributed to significant differences in each of these four sets of relationships.

The nearly singular subsistence reliance by Late Prehistoric hunter-gatherers in the northwestern Plains on bison (Bison bison) is well-established. In a significant departure from that subsistence adaptation, a group of Avonlea Phase people occupying a floodplain of the upper Missouri River during late winter ca. 1200 radiocarbon years before present (RCYBP) procured a large number of pronghorn (Antilocapra arnericana). The excavated sample contains a minimum of 83 post-natal and 25 fetal pronghorn. Comprehensive breakage and utilization of carcass parts indicates that these people experienced significant nutritional stress. Whether Lost Terrace represents an example of patterned seasonal pronghorn hunting in the river bottom or was forced as a subsistence departure from reliance on river bottom wintering bison has not been determined at this time.

The Boar's Tusk site is a Late Prehistoric or Protohistoric short-term probable campsite in southwestern Wyoming. Pronghorn predominates the bone assemblage. Site structure at Boar's Tusk is compared to campsites of Efe and Ju/'hoansi foragers of central and southern Africa. Features at Boar's Tusk were arranged in an oval configuration like the arrangement of dwellings generally seen at Efe and Ju/'hoansi campsites, but with much greater distance between features at Boar's Tusk. This may be the result of differing characteristics of the physical environment, such as density of vegetation, or of differences in the degree to which resources were shared between households.

Interviews with 98 teachers from a variety of schools were used to develop a definition of spiritual health, and to establish how these teachers thought spiritual health might best be fostered and what hindered its development in the school curriculum. A recurring theme, which seemed to be coming through the comments from teachers in this study, was the very important role that teachers play in helping students develop relationships. This was of vital importance as spiritual health was seen as being reflected in the quality of relationships that students develop with themselves, others, the environment, and with a Transcendent Other. The characteristics of teachers most frequently mentioned as desirable for the promotion of spiritual health were classified as follows: • caring, sensitive, personal approach; • concern for individuals; • committed to personal beliefs and values. Investigation of these teacher characteristics showed variation by gender, personal view of spiritual health, major curri...

For thin-walled plate girders, the factors to prevent fatigue cracks due to out-of-plane deformation of the web under in-plane loading are presented. The cracks are caused by plate-bending stress w...