Notice bibliographique
Résumé
Mary-Ann Kirby. I Am Hutterite. Prince Albert, SK: Polka Dot Press 2007. 206 pp. $21.95 sc. Rebecca Hofer. Removing the Hutterite Kerchief. Kelowna, BC: Okanagan Institute Independent Publishing Collegium, 2009. 192 pp. $20.00 sc. The Hutterian brethren are a German-speaking Anabaptist pacifist group that practices communal living. With birth rates that rank among the highest of any social group in the world, their numbers have expanded from a few hundred people on their arrival in North America in the early 1870s to about 50,000 today. Their more than 480 colonies are now a highly visible element of the landscape of the Canadian prairies and the Northern Great Plains. Nevertheless, to a great extent, Hutterite society remains essentially closed to outsiders. They do not proselytize and very rarely do outsiders join and remain a part of the community. Even those who have studied the Hutterites over many years are seldom privy to the underlying social dynamics of colony life. The Hutterites fall into three groups--Schmiedeleut, Dariusleut, and Lehrerleut--with the Schmiedeleut generally regarded as the more liberal and the Lehrerleut as the more conservative, with the Dariusleut falling somewhere in between. Two recently published books, I am Hutterite, by Mary-Ann Kirby, and Removing the Hutterite Kerchief, by Rebecca Hofer, offer rare glimpses of the minutiae of life in a Hutterite community by those who were once members of the Hutterite church and active participants in life on Schmiedeleut colonies in Manitoba. To an outsider the differences between the three groups are minor so the descriptions of colony organization and the general information on the Hutterite way of life given by Kirby and Hofer may be applied to all colonies regardless of their leut. Neither Kirby nor Hofer are academics, though Kirby is now a professional journalist, so readers should not expect polished scholarly analytical accounts. Both accounts are essentially highly personal memoirs centered on the events leading up to their decision (in Kirby's case, her parents' decision) to leave the colony and begin life on the outside. For Hutterites, leaving the colony means leaving the church, cutting ties with their relatives, friends, jobs, and culture. It is not a decision taken lightly, nor is it an action that is lightly regarded by the community they leave. Both books thus present a highly personal account of the trauma associated with breaking away from both a church and a lifestyle buffered from the economic uncertainties of life on the outside. These accounts are prefaced by informative descriptions of Hutterite society as it was in the 1960s, seen from insiders' perspectives. Memories are constructed; events, when recalled, are positioned by the narrator to validate decisions and present an account of events that validates the actions of the narrator. Both these books should be read with this in mind. Kirby was ten years old when her parents left Fairholme colony and it is doubtful that ar that age she was privy to the social dynamics that caused her parents to leave the Hutterite church and abandon colony life. Most likely, her telling of events is based on oft-repeated accounts told by her parents; as disaffected colony members, they would have presented their version of events, which may not be shared by the other parties in their disputes. Many Hutterites acquainted with the circumstances surrounding Kirby's family's defection are sceptical of the veracity of her account, considering it to be rather one-sided. Nevertheless, Kirby provides a fascinating account of life on a colony as seen from the perspective of a young girl in the 1960s. …
Récupéré en direct depuis OpenAlex et désinversé. Les résumés ne sont pas conservés dans cette base de données : les index inversés représentent 8,6 Go des 9,3 Go de texte de la base, et le serveur dispose de 13 Go libres.
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Prédiction distillée sur la base complète
Imitation des enseignantsNi prévalence calibrée, ni vérité terrain. Validation humaine à venir. Apprise à partir de 10 348 étiquettes directes de Codex et de 10 348 étiquettes directes de Gemma. Le mode candidate est l'union des têtes enseignantes seuillées; le consensus est leur intersection. Ces sorties portent le statut machine_predicted_unvalidated et ne sont ni des étiquettes humaines ni des étiquettes directes de modèles de pointe.
Scores Codex et Gemma par catégorie
| Catégorie | Codex | Gemma |
|---|---|---|
| Métarecherche | 0,000 | 0,000 |
| Méta-épidémiologie (sens strict) | 0,000 | 0,000 |
| Méta-épidémiologie (sens large) | 0,000 | 0,000 |
| Bibliométrie | 0,001 | 0,000 |
| Études des sciences et des technologies | 0,001 | 0,001 |
| Communication savante | 0,000 | 0,000 |
| Science ouverte | 0,000 | 0,000 |
| Intégrité de la recherche | 0,000 | 0,000 |
| Charge utile insuffisante (le modèle a refusé de juger) | 0,001 | 0,000 |
Scores machine (provisoires)
Les deux têtes enseignantes du modèle étudiant, lues sur ce travail. Un score ordonne la base pour la relecture; il n'affirme jamais une catégorie, et le statut de validation accompagne chaque rangée tel quel.
Scores de référence d'un modèle non mature (critères de maturité non atteints, 7 itérations). Un score ordonne; il n'affirme jamais une catégorie.
score_only:v0-immature-baseline · tel quel depuis la passe de notation : score_only signifie que le nombre peut ordonner les travaux, et qu'aucune étiquette de catégorie n'en découleClassification
machine, non validéePrédiction automatique; un appel candidat d’une seule tête enseignante, pas un consensus.
Le détail, modèle par modèle et score par score, se trouve en fin de page sous « Comment cette classification a été obtenue ».