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Abstract Objective to explore the factors which influence the timing of the initiation of a package of publically-funded antenatal care for pregnant women living in a diverse urban setting Design a qualitative study involving thematic analysis of 21 individual interviews and six focus group discussions. Setting Newham, a culturally diverse borough in East London, UK Participants individual interviews were conducted with 21 pregnant and postnatal women and focus group discussions were conducted with a total of 26 health service staff members midwives and bilingual health advocates and 32 women from four community groups Bangladeshi, Somali, Lithuanian and Polish.

Findings initial care-seeking by pregnant women is influenced by the perception that the package of antenatal care offered by the National Health Service is for viable and continuing pregnancies, as well as little perceived urgency in initiating antenatal care. Barriers to access to this package of antenatal care include difficulties in navigating the health service and referral system, which are compounded for women unable to speak English, and service provider delays in the processing of referrals.

Accessing antenatal care was sometimes equated with relinquishing control, particularly for young women and women for whom language barriers prohibit active engagement with care. Conclusions and implications for practice if women are to be encouraged to seek antenatal care from maternity services early in pregnancy, the purpose and value to all women of doing so need to be made clear across the communities in which they live.

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Early history[ edit ] Inspired by the French Gendarmerie , the corps was created by King Victor Emmanuel I of Savoy with the aim of providing the Kingdom of Sardinia with a police corps. Previously, police duties were managed by the Dragoni di Sardegna Corps, created in and composed of volunteers. After French soldiers had occupied Turin at the end of the 18th century and later abandoned it to the Kingdom of Piedmont , the Royal Carabinieri Corps was instituted under the Royal Patents of 13 July The divisions were further divided into companies and subdivided into lieutenancies, which commanded and coordinated the local police stations and were distributed throughout the national territory in direct contact with the public.

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The division of Sound and Image is the main repository of audiovisual heritage in Lithuania. It preserves moving pictures since , photo negatives and positives since ‘s, sound recordings since ‘s, videotapes since until the present day. The documents preserved in the Lithuanian Central State Archives comprise 9 sets. Documents of state institutions of the Republic of Lithuania — Zatorskis; photographic documents by J. The Soviet period is reflected in thephotographic material of the Lithuanian News Agency ELTA and editorial offices of newspapers; numerous collections of documentary photography works of J.

Modern-day documentary photographs are also being accumulated. Approximately 20, audio documents: The oldest sound record is a series of songs performed by Lithuanian male quartet from Riga and recorded in Riga in There are also voice recordings of the presidents of Lithuania A.

Military of the Polish–Lithuanian Commonwealth

This article is about the economical divisions and personal relations. See also articles on the Ethnic divisions and the Religious divisions. Socio-economic groups of Lithuania In the Lithuanian society class divisions are low-key. Members of very different affluence levels more usually than not live in the same neighborhoods, buy at the same shopping malls and send their children to the same public rather than private schools.

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My absolute favorite was a remark by a hotel receptionist in Malaysia. Suggest we are Russian. Due to our rather tragic national history, we do not like to be associated with Russia at all. Praising Communism and suggesting that being part of Russia was so much better for us is not going to make you our friend. Yes, we are small, but we are independent, with our own distinct traditions and our own language — one of the oldest living languages in Europe.

Think that we only drink vodka. When you politely refuse, you automatically get this reply: Balts, the ancestors of modern-day Lithuanians, were drinking mead thousands of years ago out of horns coated with metal. And for the record, we also like beer, just like everyone else in the world. When one of my friends recently visited Lithuania, we sat at a bar where he ordered a German beer.

They included the god of beer, Gambrinum; the god of brewers, Ragutis; and the goddess of hops, Austeja. So be noble and drink OUR beer! We have just about every kind of beer you could wish for: They also come in lightly filtered filtruotas, or nefiltruotas, which are much less filtered.

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Lithuanians are fond of nature and have a strong feeling of a shared culture that begins as early as primary school, where folk music, national traditions, and holidays play an important role. Among those who remember life under the Soviet regime, pride in surviving a period of repression and difficulty is a focal point of the national culture.

The most noticeable distinction between regions is the change in dialects as one travels across the country. To an outsider, a different dialect can sound like a completely different language and in some cases—particularly in border towns—may incorporate elements of the neighboring country’s language. Lithuania is on the coast of the Baltic Sea.

Just over 40, square miles 65, square kilometers in area, it shares borders with Poland and Kaliningrad Russian Federation in the southwest, Belarus in the east, and Latvia in the north.

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Programme[ edit ] The Makaton Language Programme uses a multimodal approach to teach language and literacy skills, through a combination of speech, signs , and graphic symbols used concurrently, or, only with speech with signs, or, only with speech with graphic symbols as appropriate for the student’s needs. For example, stage 1 involves teaching vocabulary for immediate needs, like ‘eat’ and ‘drink’. Later stages contain more complex and abstract vocabulary such as time and emotions.

Once basic communication has been established, the student can progress in their language use, using whatever modes are most appropriate.

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March 24, truth Women are not leaders. It is not in their biology to lead any civilization, let alone a company. One only needs to look back through history and see the disaster women are when it comes to leading a nation. Unfortunately, it is true that women only want to advance a nation based on female prerogatives rather than the actual betterment of society as a whole. People need to realise this as it reflects the corrupt nature of women.

Take for example employment- how many times have you applied for a position in a company going through the infamous human resources department, only to end up being rejected for the job because it ended up going to a female candidate, even though she simply does not have the competitive strive or merit for the position.

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Their origin is a matter of great controversy. Some regard them as descendants of Karaite Jews who settled in Crimea and adopted a form of the Kypchak tongue see Karaim language. Today many Crimean Karaites deny ethnic Semitic origins and identify as descendants of the Khazars. But, the first written mention of the Crimean Karaites was in the 14th century; [12] Anthropologic researches show similarity between Crimean Karaites of Lithuania and Egyptian Karaite Jews; [13] In 19th century Crimea, Karaites began to distinguish themselves from other Jewish groups, sending envoys to the czars to plead for exemptions from harsh anti-Jewish legislation.

Exempted from the Pale of Settlement, later they were considered non Jews by Nazis. This left the community untouched by Holocaust , unlike other Turkic-speaking Jews, like the Krymchak Jews that were almost wiped out. Miller says that Crimean Karaites did not start claiming a distinct identity apart from the Jewish people before the 19th century, and that such leaders as Avraham Firkovich and Sima Babovich encouraged this position to avoid the strong anti-Semitism of the period.

Middle Ages[ edit ] According to most opinions, the upper stratum of the Khazar society converted to Judaism in the 8th—9th centuries CE. The extent of this conversion and its scope is not known. With the collapse of the Khazar Khanate, a group of the Khazars who took part in a failed rebellion, joined the Magyars in the invasion of Hungary; they settled there at the end of the 9th century CE.

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