By Roger Clough (auth.)
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Since residents hope to move out of the centre, they retain control over most of their lives. Staff are viewed as supports. Residents may live free from most of the constraints ascribed to institutionalliving. (f) The baarding schaal style makes no attempt to be like horne nor is there much thought given to the planning of daily living. Children, usually boys, will sleep in large rooms and will be expected to manage much of their own lives. The model is taken from the self-sufficiency expected of boys in many boarding schools.
It is only comparatively recently that the state has taken on so formal a responsibility for the provision of residential care for all groups of people. Other religions, such as Islam, have an increasing number of adherents in this country and will play a larger part in sociallife and subsequently in residential care. Often the first step for minority religions is to demand that organisations allow adherents to practise their own religion, and the second is to build centres for their own use. Ideologies such as Marxism have had widespread infIuence in society but not a direct infIuence on the establishment of residential centres.
Starting from Beedell's groups I highlight some patterns in the different settings. (a) Familial - the provision of substitute family care. The professional culture and identity of staff is least strong in this group. Large numbers of staff in these centres are untrained. Therefore staff are likely to rely on common-sense or lay approaches to the job and on memories of their own family experiences. Qualitied staff emphasise the emotional development of the individual, which fits with the weight given to human growth, development and psychology, as central parts of training courses.