Brewster

Abstract: ion necessary for Brewster's industrial delirium is made possible by the same forces of modernization that allowed Baudelaire to use the kaleidoscope as a model for the kinetic experience of "the multiplicity of life itself and the flickering race of all its elements."44 43. Sir David Brewster, The Kaleidoscope: Its History, Theory, and Construction [1819], rpt. London, John Murray, 1858, pp. 134-136. 44. Charles Baudelaire, "Le peintre de la vie moderne," Oeuvres complites, Paris, Gallimard, 1961, p. 1161.

Abstract: 1. HRM in Europe: Issues and Opportunities, Brewster and Hegewisch. 2. The Integration of HRM and Corporate Strategy, Brewster. 3. The Education and Training of Human Resource Managers in Europe, Tyson and Wikander. 4. Human Resources and Line Management, Brewster and Soderstrom. 5. Recruitment and Selection in Europe, Dany and Torchy. 6. European Experiments with Pay and Benefits Policies, Fillela and Hegewisch. 7. Key Issues in Training and Development, Holt Larsen. 8. Training and Management Development in Europe, Bournois, Chauchat and Roussillon. 9. European Industrial Relations: Change and Continuity, Gunnigle, Brewster and Morley. 10. Employee Communication and Participation, Brewster, Hegewisch, Mayne and Tregaskis. 11. Flexible Working Practices: The Controversy and the Evidence, Brewster, Hegewisch and Mayne. 12. Equal Opportunities Policies in Europe, Hegewisch and Sirks. 13. EC Social Policy and European HRM, Teague.

Abstract: Once the home of poor Irish and Italian immigrants, Brewster Place, a rotting tenement on a dead-end street, now shelters black families. This novel portrays the courage, the fear, and the anguish of some of the women there who hold their families together, trying to make a home. Among them are: Mattie Michael, the matriarch who loses her son to prison; Etta Mae Johnson who tries to trade the 'high life' for marriage with a local preacher; Kiswana Browne who leaves her middle-class family to organize a tenant's union.

Abstract: comparative method, Niessen argues, by suggesting a set of commonalities against which to compare Indonesian cultures. She sees her own analysis of a single textile tradition as a "first possible step towards a systematic, controlled comparison of Indonesian textiles" (p. 229). The primary failing of this work, one which the author recognizes at several points, is its "a-temporality." To what degree do extinct cultural forms—myths, ritual incantations, beliefs about ancestors, and so on, many of these recorded in the late nineteenth century—elucidate the meanings of textiles for contemporary Toba Batak who are, for the most part, Christian? The author gives little in the way of contemporary exegesis on the meanings of these textiles. Nowhere does she attempt a systematic classification of types of textiles, although she mentions that people name cloths by design as well as function, and that cloths of different design may serve an identical function. Why, then, are some, but not all, designs appropriate in particular kinds of exchanges and ceremonies? Niessen did not pursue this question, but it is the kind of query that might have led to a sense of what these textiles mean today. Niessen's resort to F.A.S. theory raises more problems than it solves. The very existence and meaning of some features in the structural core de Josselin de Jong suggested have been intensely debated—in particular, double descent and exogamous lineages that practice "circulating connubia." Niessen avoids the issue that these stock analytical categories may obscure as well as guide our interpretation of kinship and textiles in particular places. Also, a comparison does not a theory make, nor does comparison exhaust interpretation. F.A.S. theory provides a checklist of things to investigate in the analysis of a textile tradition (or anything else). But it does not tell us what to do after such an exercise. Comparison will show, perhaps, that a few societies exhibit all four core elements while others have only one or two. For example, Niessen finds little evidence of either double descent or circulating connubia among the Toba Batak (pp. 91 , 113). Where only one or two of the core elements are present, do these adequately frame an interpretation of the textiles? Or is there then a residue of designs and functions that requires some other framework for interpretation? If F.A.S. theory holds the promise Niessen argues for it, those who apply that theory will have to articulate answers to questions such as these.