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Studiens syfte är att få en inblick i hur musikämnet på två grundskolor i västra Sverige hanteras. För att undersöka detta har fyra kvalitativa intervjuer genomförts med en musiklärare och en rektor på respektive skola. Studien utgår ifrån teorier som handlar om skolans kulturella förändring och den politiska styrningen av skolan. Musikämnet i skolan har genomgått en stor förändring under 1900-talet, från att vara starkt knutet till kyrkan och dess nytta, till att på 2000-talet vara ett ämne vars egenvärde betonas. Genom de historiska perspektiven är det möjligt att se och förstå varför musikämnet är utformat som det är idag. I resultatet visas rektorernas och lärarnas syn på hur musikämnet hanteras, vilken status ämnet har och vilka resurser ämnet ges. Där framkommer att musikämnet under senare tid fått ett större egenvärde och att ämnet anses ha relativt hög status. Det framkommer också att ämnet ses som en hjälpande funktion till andra mer teoretiska ämnen. Diskussion förs om vilka förändringar skolan genomgått, på vilka sätt de påverkar musikämnet samt även hur decentraliseringen av skolan och den politiska styrningen påverkar undervisningen. / The purpose of this study is to get an insight into how the subject of music is handled at two different elementary schools in western Sweden. To investigate this, four qualitative interviews with one music teacher and one principal at each school have been implemented. This study is based on theories that involve the school’s cultural change and the political control of the primary school. During the 20th century the subject of music has gone through quite some changes, for example being very associated with the church and to where it stands today with high intrinsic value. With these historical perspectives it is possible to come to an understanding why the subject of music is designed the way it is today. The result of this study shows the principals’ and teachers’ views about how the subject of music is handled, the status of the subject and what resources it is given. As it shows, the subject of music has over the last years been given a greater space and is even believed to have quite high status. It also appears to be known as a helping function to other more theoretical subjects. A discussion about what changes the school has gone through, how the decentralization of the school and the political control and how it affects the teaching and subject of music is held.

ABSTRACT Starting in September 1997, the Hong Kong Education Commission has adopted School Self-Evaluation as part of the framework of Quality Assurance Mechanism for promoting quality education culture in schools. Under a project initiated by the Chinese University of Hong Kong, some primary and secondary schools started to implement school self-evaluation in their school. The main purpose of this study was to investigate the effectiveness of this self-evaluation framework based on principals’ and teachers’ perception of these participating schools. The relationships among school self-evaluation, school cultural changes, teacher co-operative learning culture and principal leadership are also explored. Furthermore, this study examines whether other factors, such as school type, teacher gender, teacher ranking position, teachers’ year-of-teaching-career and Chinese cultural values, will affect the implementation of self-evaluation in schools. A mixed approach of methodology was adopted for this research work. The findings indicated that school self-evaluation can initiate teacher co-operative learning culture, which in turn effects cultural changes in these schools. Also, the above named components play specific roles in the school self-evaluation implementation – school cultural change process: teacher co-operative learning culture acts as mediator, school self-evaluation as moderator and principal leadership as change facilitator.

ABSTRACT Starting in September 1997, the Hong Kong Education Commission has adopted School Self-Evaluation as part of the framework of Quality Assurance Mechanism for promoting quality education culture in schools. Under a project initiated by the Chinese University of Hong Kong, some primary and secondary schools started to implement school self-evaluation in their school. The main purpose of this study was to investigate the effectiveness of this self-evaluation framework based on principals’ and teachers’ perception of these participating schools. The relationships among school self-evaluation, school cultural changes, teacher co-operative learning culture and principal leadership are also explored. Furthermore, this study examines whether other factors, such as school type, teacher gender, teacher ranking position, teachers’ year-of-teaching-career and Chinese cultural values, will affect the implementation of self-evaluation in schools. A mixed approach of methodology was adopted for this research work. The findings indicated that school self-evaluation can initiate teacher co-operative learning culture, which in turn effects cultural changes in these schools. Also, the above named components play specific roles in the school self-evaluation implementation – school cultural change process: teacher co-operative learning culture acts as mediator, school self-evaluation as moderator and principal leadership as change facilitator.

Thesis (MA)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: There are moments in history where the threat of Satanism and the Devil have been prompted by, and in turn stimulated, social anxiety. This thesis considers particular moments of ‘satanic panic’ in South Africa as moral panics during which social boundaries were challenged, patrolled and renegotiated through public debate in the media. While the decade of the 1980s was marked by successive states of emergency and the deterioration of apartheid, it began and ended with widespread alarm that Satan was making a bid for the control of white South Africa. Half-truths, rumour and fantasy mobilised by interest groups fuelled public uproar over the satanic menace – a threat deemed the enemy of white South Africa. Under P. W. Botha’s ‘total onslaught’ rhetoric, a large sector of white South Africa feared total ‘moral onslaught’. Cultural guardians warned against the satanic influences of popular culture, the corrupting power of materialism, and the weakening moral resolve of the youth. Others were adamant that Satanists sought to punish all good, white South Africans with financial ruin and divorce in their campaign to destroy white South Africa. From the bizarre to the macabre, the message became one of societal decay and a youth that was simultaneously out of control. While influenced by the international Satanism Scare that swept across the global West during the 1980s and early 1990s, this thesis argues that South Africa’s satanic panics reflected localised anxieties as the country’s social borders changed over time. While critically discussing the concept of the ‘moral panic’ and its analytical value in historical study, this thesis further argues that these moments of moral panic betray the contextually specific anxieties surrounding the loss of power and shifts in class and cultural solidarity. In so doing, this thesis seeks to elucidate the cultural changes in South Africa between 1976 and 1993 by highlighting the social, temporal and geographic boundaries which were contested and renegotiated through the shifting discourse on Satanism. / AFRIKAANSE OPSOMMING: Daar is oomblikke in die geskiedenis toe die bedreiging van Satanisme en die Duiwel deur sosiale angstigheid aangespoor is en dit ook verder gestimuleer het. Hierdie tesis neem bepaalde momente van ‘sataniese paniek’ in Suid-Afrika – waartydens sosiale grense deur publieke debat in die media uitgedaag, gepatrolleer en heronderhandel is – in oënskou as oomblikke van morele paniek. Terwyl die 1980s gekenmerk is deur agtereenvolgende noodtoestande en die agteruitgang van apartheid, het dit begin en geëindig met wydverspreide verontrusting dat Satan poog om beheer oor wit Suid-Afrika te verkry. Halwe waarhede, gerugte en fantasie, gemobiliseer deur belangegroepe, het publieke onsteltenis oor die sataniese gevaar aangehits – = vyandige bedreiging vir wit Suid-Afrika. In samehang met PW Botha se ‘totale aanslag’ retoriek, het = groot deel van wit Suid-Afrika ook = ‘totale morele aanslag’ gevrees. Die kultuurbewakers het gewaarsku teen sataniese invloede op populêre kultuur, die sedebederwende mag van materialisme en die verflouing van morele vasberadenheid onder die jeug. Ander was oortuig daarvan dat Sataniste daarop uit is om alle goeie, wit Suid-Afrikaners deur finansiële ondergang en egskeiding te straf in hulle veldtog om wit Suid-Afrika te vernietig. Van die grillige tot die makaber, die boodskap was een van sosiale agteruitgang en = jeug wat terselfdertyd buite beheer was. Alhoewel Suid-Afrika beïnvloed is deur die heersende internasionale sataniese verskrikking wat gedurende die 1980s en die vroeë 1990s, dwarsdeur die globale Weste gevind is, voer hierdie tesis aan dat die Suid-Afrikaanse sataniese paniek, soos die sosiale grense in Suid-Afrika verskuif het, gelokaliseerde angs gereflekteer het. Buiten die kritiese bespreking van die konsep van die ‘morele paniek’ en die analitiese waarde daarvan, argumenteer hierdie tesis verder dat hierdie momente van morele paniek konteks-spesifieke angs blootlê, paniese angs wat met die verlies van mag en veranderings in klas- en kulturele samehorigheid saamhang. Hierdeur beoog die tesis om kulturele veranderinge in Suid-Afrika tussen 1976 en 1993 toe te lig, deur te fokus op die sosiale, temporale en geografiese grense wat deur die verskuiwende diskoers oor Satanisme betwis en heronderhandel is.

This work aims at considering superstitions both in the context social, cultural changes and as an essential part of human being, since it makes part of culture. We search to discuss the transformations of superstition in the modern society based on the oral accounts of people who moved from countryside to the city of Catalão, State of Goiás. We has tried to identify how these people consider superstitions now and understand their rural past, marked by oral tradition and popular beliefs, and so to know how popular culture rereads superstitions in the present. In these individual s speech, we have noted some conceptions of past countryside/hindrance and present city/progress which led us to rethink of theses spaces as different and complimentary. / Este trabalho propõe considerar as superstições pelo viés das transformações sociais e culturais e como parte essencial do ser humano, por fazerem parte da cultura que o expressa. Nele, problematizamos a transformação das superstições na sociedade moderna, com base na fala de sujeitos que saíram da zona rural para residir na cidade de Catalão (GO). Buscamos identificar a leitura que fazem das superstições, o passado vivido na zona rural, calcado na oralidade e nas crenças populares, e, assim, saber que releituras das superstições a cultura popular passou a ter. Na fala dos sujeitos, percebemos concepções de passado zona rural, atraso e de presente cidade, modernidade que nos levaram a repensar esses espaços como diferenciados e complementares. / Mestre em História

[pt] O marketing interno é um conceito que surgiu pela preocupação das empresas em manter um alto grau de consistência na entrega de seus serviços. O fato do pessoal de contato se envolver diretamente com os consumidores no ato da venda, tornou essencial que eles sempre fossem capazes de atender às necessidades dos clientes. Portanto, a valorização dos funcionários e seu uso como meio de se atingir metas estratégicas são os principais objetivos do marketing interno. No Brasil, são escassos os estudos sobre este tema e as poucas pesquisas a respeito mostraram iniciativas ainda principiantes. Esta pesquisa busca explorar a literatura de marketing interno, através de análise e crítica, e verificar como as empresas brasileiras tratam deste tema, no que diz respeito a sua interpretação e implementação. Dentre os resultados obtidos, percebe-se que o marketing interno é um conceito novo, mas que já demonstra gerar mudanças culturais. O que não é mencionado na literatura, porém é mostrado aqui, é que a sua implementação não deve ser igual na empresa toda, pois existem áreas, como as de apoio, em que o programa de marketing interno deve focar mais as suas atenções. / [en] Internal marketing is a concept that emerged from the concerns of companies in maintaining a high standard of services. The fact that contact personnel interact directly with the customer in the moments of truth, makes it essential that companies are always able to fulfill the client`s needs. Thus, valuing the employees and using them as a vehicle to obtain strategic objectives is the main goal of internal marketing. In Brazil, case studies on this theme are rare and the little existing research shows that internal marketing is still in initial stage. The present research explores the literature on internal marketing, through analysis and criticism, and verifies how Brazilian companies address this theme, interpret it and implement it. The results suggest that internal marketing is a new concept, but one that is already generating cultural change. What is not mentioned in the literature, but demonstrated here, is that internal marketing should not be implemented uniformly throughout the whole company, because some areas, such as the support ones, need more attention within the internal marketing program.

The thesis disserts an outlook on life and Art of the Modern Indian painter M.F. Husain (1915-2011), with a special attention on his art production which reflects some of socio- cultural changes of modernizing and globalizing India of the 20th and 21th Century. The thesis has been structured in chapters dealing with Husain's personal and artistic development, providing also the analysis of some concrete art works which have been involved with the socio-cultural changes being described - from the point of view of their inner message, formal idiom or the way they have or have not been accepted by the public. The culturological paradigm has been chosen as an appropriate one to treat the topic with aim to integrate systematically various notions of the Humanities. With this goal the author of the thesis uses proper bibliographic, biographic and media references, sources from the Prague's National Gallery's Archive as well as the memoirs of the people who came together with Husain's personality and Art in the time of his visits to ex Czechoslovakia. The thesis is also a kind of deepening and specification of the two of previous bachelor theses of the author (The Modern Art in India - an outline of development, 2010 and The Indian Painting - a History of Cultural Dialogues, 2012).

基於組織、文化與社會三者具有變遷之特性，和彼此互動關係密切的假設，本研究由飲食文化的內涵切入，經由文獻回顧印證魯菜飲食文化的形成暨變遷過程，得知其乃為中國地方文化、社會等互動下的產物。而相對於川、蘇、粵菜系，其較具悠久歷史的孕育、較具有利政經因素的影響、較具獨特資源的供給和較具優勢人文的涵養，固然使魯菜飲食文化成為中國飲食文化的基礎，但也為其埋下了封閉、保守的特性。 本研究以悅賓樓為例，實證結果發現，其所經營的魯菜飲食，無論在物質面向或非物質面向，均有不同程度的改變。前者包括：食材用量結合本地生產，且用量漸增；調味料亦遷就本地消費者習慣，使米酒和提鮮用量增；菜點和烹製技藝方面，則傾向增加水產類菜款，顏色趨於本色但多元，帶鹹菜款比重下降，嫩質感菜款增加和刀工變化與烹調方法趨繁。後者包含：實實在在的管理、正正派派的經營和以客為尊的服務。 由悅賓樓之經營觀之，魯菜飲食文化之變遷主要係受本土化和現代化的影響。而統計與分析顯示，本土化主要表現在菜點和員工兩方面。現代化則顯見於觀念、產品和制度三方面。 本研究其他重要發現則有： 壹、魯菜飲食文化之變遷與形成是漸進的。 貳、魯菜飲食文化變遷之內涵更趨符合現代飲食。 參、魯菜飲食文化變遷的目的非關進步。 肆、魯菜飲食文化的變遷仍持續中。 / Based upon the fact that there are specific features of changes among organizations, culture, and the society, and the hypothesis that they interact closely among one another, adopting methods of historical documents and literature review, this thesis by focusing on the changing content of the cuisine culture; the author proves that the formation and the changes of the Shantung cuisine culture is actually a product of the interaction among regional Chinese culture, the society, etc. In contrast with the Sichuan cuisine, Shanghai cuisine, and Canton cuisine, which enjoy wider popular acceptance, more favorably political and economic influence, better supplied by unique resources, and better humane and social background, the Shantung cuisine culture though has been the base of Chinese cuisine culture, it nevertheless has suffered from being locked-in and conservative. Yueh-Bin-Lou Restaurant is taken as the case study of this thesis. The author found out that the Shantung dishes it serves shows changes to certain extent, both in the material and non-material aspects. The former includes: the amount of the materials used carves relative by proportion of Taiwanese product. The use of seasonings also caters to the tastes of the Taiwanese customers; the consumption of rice wine and MSG increases. The courses and the cookery have shown the following changes: increase of seafood, the color tends to stick to the original but of more varieties; the salty courses are decreasing, tender taste courses appear more often, and more varieties have shown on carving and cooking of food. As to the latter, it includes: practical management, legal operations, and customized services. From the Yueh-Bin-Lou Restaurant case, the author found out that the changes of the Shantung cuisine culture are mainly influenced by indigenization and modernization processes. According to statistics and analysis, the indigenization shows mainly on the ordering of courses, and the hiring of employees; while the modernization can be depicted obviously on concepts, products and systems. Other important findings of this thesis are: 1.The changes and formation of the Shantung cuisine culture are progressive. 2.The content of changes of the Shantung cuisine culture fits more towards modern healthy diet. 3.The purpose of changes of the Shantung cuisine culture has nothing to do with progress. 4.The changes of the Shantung cuisine culture are still undergoing.

This study addresses the concept of fair governance based on an empirical study with marginalized groups, primarily Muslims, and their interaction with government agencies as its salient locus of investigation. Employing the research method of in-depth interviewing, I present a qualitative analysis of 35 semi-structured interviews with Muslims and government administrators. The methodological framework based on which these interviews are interpreted is rooted in the tradition of social constructivism as manifested in the grounded theory perspective of Charmaz. My examination of the hitherto unspoken political visions of the study participants and their shared perspectives offers pragmatic solutions to create greater equity and fairer inclusion of the marginalized in civic and political dialogues and in the administrative practice of government. Remarkably, the cultural changes towards justice and inclusion in the Government of British Columbia manifest that fair government is committed to creating a fundamental transformation in favour of marginalized groups. I find the most promising approach for such transformation occurs where bottom up and dynamic approaches of civil society are aligned with top down approaches of government to justice. The findings suggest that fair governance enhances its functionality and capacity through reflecting universal universalism in its policies and practices, heartening public spirituality and moving towards a more humane modernity rather than the extant western model of modernity. Thus, fair governance calls for diversity in expression of religious identity and challenges the mistaken images of Muslim women. Subsequently, fair government welcomes female religious actors, who act upon religious values, to its administration and respects their choice of clothing encompassing the scarf. Fair government, at all levels, ameliorates the ethical standards of its employees and employs authentic leaders, who act in a virtuous manner, care about employees’ deeply held values, and implement direct communication with staff. Such government supports legislative and constitutional reforms to consider a different outlook of the marginalized on political and social concerns, respects religious practices, honours Muslims’ identity and interpretation of life, and supports individuals who aim to improve humanity in Canada and its occupational settings. Rethinking Islamophobia in the context of the distinct need of government administrators for the institutional education about Islam, as a key finding of the study, depicts the emergence of “Islamoexploria”, as a new expression, which I coin. In my study, there is ample evidence to suggest that a sample of government administrators in British Columbia is in the age of post Islamophobia since they, as pioneers, have passed the stage of Islamophobia and entered a new era of “Islamoexploria”. Thus, they have produced the profound socio-cultural changes towards understanding Islam by shifting from fear of, ostensibly, the unknown to knowledge about the unknown and to approaches that are more sympathetic to Muslims. This finding suggests that fair government facilitates the journey from western Islamophobia, a demonstration of old racism, to “Islamoexploria”, a contemporary thirst for knowledge about Islam. Concurrently, Muslims remain responsible to contribute to fairness at large by role modeling their religious values, which greatly promote justice, compassionate attitudes, and humanitarian actions. / Graduate / 2022-12-07