Thesis (Ph.D.)--Memorial University of Newfoundland, 2003. / Bibliography: leaves 174-202.

<p>I Sverige insjuknar ca 30 000 personer årligen i stroke. Stroke är den vanligaste orsaken till neurologiska funktionshinder, som ofta innebär ett stort lidande för individen. I nuläget finns endast lite forskning kring de faktorer som påverkar <em>känslan av sammanhang </em>hos individer som genomlidit en stroke. Syftet med studien var att utifrån självbiografier ta reda på vad som bidrar till individens ökade känsla av sammanhang. Studien utgick från en kvalitativ ansats baserat på fyra självbiografier. Utifrån analysen uppstod fyra teman och tolv kategorier baserat på individernas viktigaste upplevelser av vad som bidrog till ökad <em>känsla av sammanhang</em>. Resultatet presenterades med hjälp av citat från självbiografierna. Det som bidrog till ökad känsla av sammanhang och som framkom i resultatet var <em>Möjlighet till stöd</em>, där stödet från närstående, vänner, sjukvårdspersonal och inte minst logoped var mycket betydelsefullt. Att <em>komma framåt, vardagslivet</em> och <em>livet efter stroke</em>, tar upp vikten av att finna mening och nya utmaningar och mål i livet. Det är viktigt för sjuksköterskan att förstå att stroke är en individuell sjukdom och att alla individer finner olika sätt till att anpassa sig till sin nya livssituation. Detta för att kunna anpassa omvårdnaden till varje enskild individ.</p> / <p> </p><p>Each year, about 30 000 people in Sweden suffer a stroke. It is the most common cause to neurological dysfunction and implicates much suffering for the individual. Few studies have been made about the factors that could conduce to the individuals’ sense of coherence. The aim of this study was to, based on autobiographies, find out which factors there are that contribute to the individuals sense of coherence. The study was based on a qualitative approach. The result was presented in four themes and twelve categories that arouse when reading the materials. Each team and category where described with the help of quotations from the autobiographies. The most important things for the individuals’ sense of coherence were; Possibility for <em>support</em>, the support from friends, relatives, healthcare stuff and speech therapist meant a lot for the individuals’ wellbeing. To <em>head forward</em>, <em>everyday life, Life after stroke</em> and finding new meaning where other factors that turned out to have a great value for the individuals. It’s important that the nurse understands the individuality of stroke and that each individual finds his or her own way to adapt the new life situation, this because the nurse has to adjust the care that is given.</p>

<p>Purpose: The purpose of the study is to find out what mathematical content primary school children encounter in their free options at school.</p><p>Through observation, the study defines mathematical areas that primary school students encounter in their free options at school. We want the study to show the reader the mathematics that students continuously meet without associating it with regular mathematics as taught in school.</p><p>A number of mathematical areas have been defined in the analysis of the observations. These areas have subsequently been discussed more thoroughly. Finally, the areas have been arranged in a grid system to clarify the results.</p><p>In our study, we have discovered that mathematics exists in all the observed situations the students participated in.</p><p>We believe that observation as a method can give teachers a tool for helping students associate practical actions during their free options with the more theoretical aspects of formal teaching of mathematics. We discuss this further in the study.</p>

Made available in DSpace on 2015-04-17T15:02:14Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 974638 bytes, checksum: 03a947ec95d64a62056c1838c26f9b4d (MD5) Previous issue date: 2013-09-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Death is part of life cycle of the human being, and it is interpreted through culture, values and religious beliefs. However, what is universal in human beings is the search for the meaning of death, and religiosity has a leading role in this process. In view of the above considerations, two studies were conducted in order to understand the relationship between religious beliefs, sense of life and attitudes towards death. The first study had the objective of validating an instrument of religious beliefs. To achieve that, we relied on a sample of 126 participants, respondents were 8,7% from the Christian Conscience s Meeting, 56,5% from the New Consciousness s Meeting and 34.8% were students of Science of Religions from UFPB and 51.6 % were female. To collect data we used the Scale of Religious Beliefs, proposed for this study, and a socio-demographic questionnaire. The result suggested its factorial validity distinguishing two factors called Occidental Belief and Oriental Belief. The precision of the scales was satisfactory (&#945;> 0.70), indicating the relevance of this measure as an index to measure religious beliefs. The second study aimed to investigate the relationship between beliefs and the perception of sense in life, identify the associations between beliefs and attitudes towards death and, finally, to verify the relationship between perception of sense and attitudes towards death. The sample consisted of 121 participants, that 57% were female. Respondents were 5% from the Christian Conscience s Meeting, 61.1% from the New Consciousness s Meeting and 33.9% were students of Science of Religions from UFPB. For collecting data we used three scales: religious beliefs, Sense of Life Questionnaire and Profile of Attitudes Against Death, in addition we inserted an socio-demographic instrument. The results suggested that the sense of achievement was directly associated with the occidental belief, while the search for meaning is a correlates positively with oriental belief. The conception of finitude in occidental belief is understood by religious acceptance and escape, but in the oriental belief this result was the opposite. And the greater the sense of accomplishment the perception of death is accepted by a religious vision and less understood as fear and avoidance, and the greater the search for meaning greater the perception of death as fear. The results were discussed based on the theory of Viktor Frankl as well as from the fundamentals of the conceptions of science of religions. / A morte faz parte do ciclo vital do ser humano sendo interpretada por meio da cultura, dos valores e das crenças religiosas. Contudo, o que há de universal no ser humano seria a busca de sentido da morte, tendo a religiosidade um papel preponderante nesse processo. Tendo em vista as considerações supracitadas, foram realizados dois estudos buscando compreender a relação entre crenças religiosas, sentido de vida e as atitudes perante a morte. O primeiro estudo teve por objetivo validar um instrumento de crenças religiosas. Para tanto, contou-se com uma amostra de 126 participantes, que foram 8,7% do Encontro da Consciência Cristã, 56,5% do Encontro da Nova Consciência e 34,8% foram estudantes de Ciência das Religiões na UFPB e 51,6% do sexo feminino. Para a coleta de dados foi utilizado a Escala de Crenças Religiosas, proposta para este estudo, e um questionário sócio-demográfico. O resultado sugeriu a sua validade fatorial distinguindo dois fatores denominados de Crença Ocidental e Crença Oriental. A precisão das escalas foi satisfatória (&#945; > 0,70) indicando a pertinência dessa medida como um índice para a aferição das crenças religiosas. Já o segundo estudo teve como objetivo averiguar as relações entre as crenças e a percepção de sentindo na vida, identificar as associações entre as crenças e as atitudes perante a morte e, por fim, verificar as relações entre percepção de sentido e atitudes perante a morte. A amostra foi composta por 121 participantes, sendo 57% do sexo feminino. Os entrevistados eram 5% do Encontro da Consciência Cristã, 61,1% do Encontro da Nova Consciência e 33,9% foram estudantes de Ciência das Religiões na UFPB. Para a coleta de dados foram utilizados três escalas: Escala de crenças religiosas, Questionário de Sentido de Vida e o Perfil de Atitudes Perante a Morte, sendo acrescido um instrumento sócio-demográfico. Os resultados sugeriram que a realização de sentido se associou diretamente com a crença ocidental, enquanto que a busca de sentido se correlaciono positivamente com a crença oriental. A concepção da finitude na crença ocidental é compreendida através da aceitação religiosa e escape, na crença oriental esse resultado foi inverso. E quanto maior é a realização de sentido a percepção de morte é aceita em uma visão religiosa e menos compreendida como evitação e medo e quanto maior for a busca de sentido maior será a percepção de morte como medo. Os resultados foram discutidos à luz da teoria de Viktor Frankl bem como a partir dos fundamentos das concepções acerca das ciências das religiões.

Made available in DSpace on 2015-04-17T15:02:16Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 18478610 bytes, checksum: c3ac21418388a129d8403822054a7e3d (MD5) Previous issue date: 2014-07-18 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The breast cancer continues to be one of the top causes of death of female people in the world, even with the great therapeutic advancements. In Brazil, it has been the biggest cause of death in the female population, mainly in the age group between 40 and 69 years. Beyond the incidence of the infirmity, in the last decades, the characteristics of the treatment are also expressive, what demands, sometimes, a considerable period of hospitalization or forwards and backwards to the hospital, exposes the patient to diverse invasive procedures, which are painful and unpleasant in the physical and emotional ranges. Thus, the objective of this study is to investigate the factors that can promote a resilient behavior in patients with breast cancer, to verify with the patients the forms of confrontation in the face of beliefs, behaviors and affections in relation to the pathology and to the treatment and to analyze the possible relations between religiosity and life sense in the confront of the disease. It is an exploratory and descriptive research with a qualitative and quantitative approach. The instruments used to data collection were: the social demographic and clinic data questioning; the Coping Religioso and Espiritual Abreviada scale - CRE BREVE, the Life Sense Questioning; the Semi-Structured interview based on the modality of thematic oral history and the Field Diary. The sample was composed by 50 patients of two non-governmental organizations placed in the city of João Pessoa-PB, with 46,34 age average. The diagnostic time was between 2 and 6 months (62%) and between 7 and 12 months (38%), and they were having therapeutic treatments: 28% was receiving chemotherapy; 24% hormontherapy; 16% radiotherapy and 4% were realizing the immunotherapy, after to be, or not, submitted to mastectomy. The results pointed as factors of Resilience in the present study: the support from family, friends and the support Group to woman with cancer; the perception that other people need them and the spirituality/religiosity, which are grouped as realization of living values. The patients were able to redefine the moment they were living, transforming the personality characteristics and the world vision, achieving the realization of attitudinal values, finding sense in front of the inevitable suffering. It was evident that the participants used a higher grade of Coping Religioso and Espiritual positive (M= 3,3 DP = 0,6) which contemplates strategies that provide benefic/positive effect to the practitioner, however, they used the Coping Religioso and Espiritual negative in lesser extent (M= 1,7 DP= 0,7). The results also pointed a higher realization of sense (M=6,0 DP=0,8). Indicating that the participants despite living the process or breast cancer, could perceive sense in life. Some correlations between the Coping Religioso and Espiritual and the Life Sense were found: the positive dimension of this scale, which approaches the spiritual seeking care, was correlated positively with the factor sense seeking (r = 0,2; p<_0,05), as well as there was a correlation between the factor age and the positive dimension of CRE: Offer to help others, (r=0,2; p<0,05). It concludes that the spirituality/religiosity in this sample, favored a new perception referent to the breast cancer, beyond well-being and hope, and it contributed to the resignification of the participants life. / O Câncer de mama continua sendo uma das maiores causas de morte de pessoas do sexo feminino no mundo, mesmo com os grandes avanços terapêuticos. No Brasil, ele tem sido maior causa de óbitos na população feminina, principalmente na faixa etária entre 40 e 69 anos. Além da incidência da enfermidade, nas últimas décadas, também são expressivas as características do tratamento o qual demanda, por vezes, um período considerável de hospitalização ou idas e vindas ao hospital, expõe a paciente a diversos procedimentos invasivos, dolorosos e desagradáveis tanto no âmbito físico quanto emocional. Sendo assim, o objetivo deste estudo é investigar os fatores que podem promover o comportamento resiliente em pacientes com câncer de mama, verificar junto às pacientes as formas de enfrentamento diante das crenças, comportamentos e afetos em relação à patologia e ao tratamento e analisar as possíveis relações entre religiosidade e sentido de vida no enfrentamento da doença. Tratase de uma pesquisa exploratória e descritiva com uma abordagem qualitativa e quantitativa. Os instrumentos utilizados para a coleta dos dados foram: o questionário sócio demográfico e de dados clínicos; a escala de Coping Religioso e Espiritual Abreviada - CRE BREVE, o Questionário do Sentido de Vida; a entrevista Semi-Estruturada baseada na modalidade da história oral temática e o Diário de Campo. A amostra foi composta por 50 pacientes de duas organizações não governamentais situadas na cidade de João Pessoa-PB, com média de idade de 46,34 anos. O tempo de diagnóstico esteve entre 2 e 6 meses (62%) e entre 7 e 12 meses (38%) e encontravam-se vivenciando algum tipo de terapêutica: 28 % estavam sob tratamento por quimioterapia; 24 % por hormonioterapia; 16% por radioterapia e 4% realizando a imunoterapia, após terem se submetido, ou não à mastectomia. Os resultados apontaram como fatores de Resiliência no presente estudo: o apoio oriundo da família, dos amigos, do Grupo de apoio à mulher com câncer; a percepção de que outras pessoas precisam delas e a espiritualidade/religiosidade, que estão agrupadas como realização de valores vivenciais. As participantes conseguiram ressignificar o momento que estavam vivendo, transformando características da personalidade e a visão de mundo alcançando, assim, a realização de valores atitudinais, encontrando sentido diante do sofrimento inevitável. Ficou evidente que as participantes utilizaram maior índice de Coping Religioso Espiritual positivo (M= 3,3 DP = 0,6) que abrange estratégias que proporcionam efeito benéfico/positivo ao praticante, contudo, utilizaram o Coping Religioso Espiritual negativo em menor grau (M= 1,7 DP= 0,7). Os resultados também apontaram maior realização de sentido (M=6,0 DP=0,8). Indicando que as participantes embora estivessem vivenciando o processo de câncer de mama, conseguiram perceber sentido na vida. Foram encontradas algumas correlações entre o Coping Religioso Espiritual e o Sentido da Vida: a dimensão positiva desta escala, que aborda a busca de ajuda espiritual, correlacionou-se positivamente com o fator busca de sentido (r = 0,2; p<_0,05), assim como houve correlação entre o fator idade e a dimensão positiva do CRE: Oferta de ajuda ao outro, (r=0,2; p<0,05). Conclui-se que a espiritualidade/religiosidade nesta amostra, favoreceu uma nova percepção referente ao câncer de mama, alem de bem estar e esperança, bem como contribuiu para a ressignificação da vida das participantes.

A crescente necessidade em termos de informações remete a atitudes pró ativas em busca de maximizar a qualidade destas informações. No setor contábil, a elaboração de relatórios e sua apresentação aos clientes não constituem uma prática obrigatória aos processos contábeis, no entanto são fundamentais em termos de informações contábeis úteis ao processo gerencial e também decisório. A interpretação dos dados e informações contidos nesses relatórios possibilita a construção de estratégias fundamentadas em aspectos concretos do negócio. Por outro lado, o que se observa é que os profissionais envolvidos na elaboração e na apresentação dos relatórios contábeis possuem conhecimentos tácitos internalizados, que são um diferencial tanto em termos de desempenho como de qualidade final do trabalho. Estes conhecimentos são construídos com a prática ao logo do tempo. Assim este trabalho buscou estudar a dimensão tácita do conhecimento no setor contábil, utilizando os conceitos de Polanyi (1958 e 1966) e de Nonaka e Takeuchi (1995, 1997 e 1998). O objetivo foi analisar a dimensão tácita do conhecimento, sob a ótica dos elementos de ordem técnica e cognitiva, nos processos contábeis de elaboração de relatórios gerenciais e apresentação dos resultados aos clientes, em relação às práticas adotadas por organizações contábeis. O método utilizado foi um estudo exploratório a partir do resgate do conhecimento tácito, utilizando o sense-making de Dervin (1983 e 1999) e Weick (1995), associada ao método de análise de conteúdo conforme definições de Bardin (1977), Minayo (2004) e Vergara (2008). O estudo multicaso foi realizado nas organizações contábeis associadas ao Sescon-Serra Gaúcha, que implantaram o PQNC, Programa de Qualidade Necessária Contábil, categoria ouro. Uma proposição que emergiu do presente estudo é de que as técnicas de diálogo do sense-making, podem possibilitar a sistematização do resgate do conhecimento tácito no setor contábil e fundamentar a organização de uma base de conhecimento que poderia ser compartilhada e consultada pelos membros da organização. Outra proposição do estudo é que o conhecimento tácito quando compartilhado, pode influenciar os processos contábeis pela via de suas práticas, podendo ser um elemento central para a inovação incremental nos processos contábeis. Porém não é um processo espontâneo e por isso tem ser provocado, ou seja, a influência do conhecimento tácito só vai ocorrer na medida em que for resgatado. / Submitted by Marcelo Teixeira (mvteixeira@ucs.br) on 2014-05-06T12:29:00Z No. of bitstreams: 1 Dissertacao Fernando Luis Bertolla.pdf: 2992670 bytes, checksum: 30d1a3cf545111f77087c17c322ea398 (MD5) / Made available in DSpace on 2014-05-06T12:29:00Z (GMT). No. of bitstreams: 1 Dissertacao Fernando Luis Bertolla.pdf: 2992670 bytes, checksum: 30d1a3cf545111f77087c17c322ea398 (MD5) / The growing needs in terms of information refers to pro-active attitudes seeking to maximize the quality of this information. In the accounting sector, reporting and presentation to customers are not required to the practice of accounting processes, however are critical in terms of useful accounting information to the management process and also decision-making. The interpretation of data and information contained in these reports enables the construction of strategies based on concrete aspects of the business. On the other hand, what is observed is that the professionals involved in the preparation and presentation of accounting reports have internalized tacit knowledge, which are a differential in terms of both performance and quality of the final work. This knowledge is constructed in the context of the practice time. Thus, this work aimed study the tacit dimension of knowledge in the accounting sector, using the concepts of Polanyi (1958 and 1966) and Nonaka and Takeuchi (1995, 1997 and 1998). The objective was to analyze the tacit dimension of knowledge, from the technical and cognitive approach in financial management reporting and presentation of results to clients. The method used was an exploratory study in tacit knowledge, using the sense-making of Dervin (1983 and 1999) and Weick (1995), associated with the method of content analysis according to the definitions of Bardin (1977), Minayo (2004) and Vergara (2008). The multicase study was conducted in organizations associated with the accounting Sescon-Serra Gaucha, who deployed PQNC, Quality Program Needs Accounting, gold category. One proposal that emerged from this study is the techniques of dialogue from the sense-making methode, provide a systematization of the tacit knowledge in accounting and support the organization of a knowledge base that could be shared and accessed by members of the organization. Another proposition of the study is that tacit knowledge when shared, can influence the processes by means of its accounting practices, which may be a central element for incremental innovation. But there is not a spontaneous process and it must be triggered.

Au chapitre 4 de "L' Homme sans qualités", Musil présente son personnage principal, Ulrich, comme doué d'un sens du possible, qu'il définit ainsi : "L'homme qui en est doué, par exemple, ne dira pas : ici s'est produite, va se produire, doit se produire telle ou telle chose; mais il imaginera : ici pourrait, devrait se produire telle ou telle chose; et quand on lui dit d'une chose qu'elle est comme elle est, il pense qu’elle pourrait aussi bien être autre. Ainsi pourrait-on définir simplement le sens du possible comme la faculté de penser tout ce qui pourrait être "aussi bien", et de ne pas accorder plus d'importance à ce qui est qu'à ce qui n'est pas » (L''Homme sans qualités, §4). De manière générale, nous examinons ce sens du possible, dans ses différentes mises en œuvre, à l'aune des remarques conceptuelles de Wittgenstein sur la possibilité. Dans le domaine théorique, l'interprétation de la thèse de Musil sur Mach permet de montrer que, par comparaison avec la démarche scientifique, le sens du possible est la capacité à penser non seulement toutes les possibilités réelles mais aussi toutes les possibilités concevables, et ce par opposition à l'induction et à la recherche de causes. Dans le domaine de la conduite de la vie, la lecture philosophique d'un roman de Musil permet de montrer que le sens du possible est non pas la solution mais l'expression du problème de la vie juste (« comment dois-je vivre ?"). Enfin, dans une dernière partie, on rapporte le sens du possible au développement d'utopies, c'est-à-dire des vies et des hommes concevables mais pas nécessairement possibles en vertu de la réalité. / In the fourth chapter of "The Man without qualities", Robert Musil presents his main character, Ulrich, as endowed with a « sense of possibility» : "Whoever has it does not say, for instance : Here this or that has happened, will happen, must happen; but he invents : here this or that might, could or ought to happen. If he is told that something is the way it is, he will think : well, it could probably just as well be otherwise. So the sense of possibility could be defined outright as the ability to conceive of everything there might be just as well, and to attach no more importance to what it is than to what is not." (The Man without qualities, §4). ln a general way, on studies this sense of possibility, in its various applications, in relation with Wittgenstein's conceptual remarks. ln the theoretical field, the Interpretation of Musil's PhD on Mach allows to think that, by comparison with the scientific method, the sense of possibility is the ability to think not only all the real possibilities, but also the conceivable possibilities, by contrast with induction and research of causes. ln the field of the conduct of lite, the philosophical reading of the novel allows to think that the sense of possibility is not the solution but the expression of the problem of the right life. Finally, in the last part, one relates the sense of possibility to the development of utopias, of men and lifes conceivable but not necessarily possible by virtue of reality.

Cette thèse s’intéresse à la question du diagnostic et du traitement à travers la psychothérapie narrativemédiatisée de syndromes avec hyperreligiosité consécutifs à un traumatisme crânio-cérébral sévère. Desétudes neuroscientifiques ont proposé l’hypothèse que hyperreligiosité post-lésionnelle constitue unetentative de réorganisation de la psyché dans un contexte d’ébranlement du sentiment de soi (Persinger,1993a ; 1993b ; 2003) et ont exploré différents postulats explicatifs de la récurrence de l’expériencereligieuse chez le sujet avec traumatisme crânio-cérébral. Mais un regard psychanalytique permetd’apporter des éléments essentiels à la compréhension de la psychopathologie post-lésionnelle marquéepar l’hyperreligiosité. Le démantèlement de l’appareil psychique, la régression psychique du patientavec une primauté des processus primaires, le retour en force d’agonies primitives, l’émergence detraumatismes antérieurs et l’expérience du handicap sont des conséquences de la lésion cérébrale àconsidérer dans le diagnostic et le traitement de ces syndromes.Cette thèse présente une méthodologie composée de trois enquêtes distinctes.Une enquête phénoménologique (# 1) sera ici présentée afin de pallier au manque de recherchescliniques au sujet des différentes manifestations sémiologiques de l’hyperreligiosité post-lésionnelle.Partant d’un échantillon de trente-deux sujets, elle aura pour objet (1) le recueil de données concernantl’expression sémiologique des syndromes avec hyperreligiosité et (2) l’identification de thématiquesexpérientielles chez des sujets ayant présenté une hyperreligiosité post-lésionnelle. Elle s’appuiera surla passation de deux questionnaires crées dans le cadre de cette étude : le questionnaire de l’expériencereligieuse et le questionnaire de l’émergence de de l’hyperreligiosité post-lésionnelle et des entretiensde recherche qui seront analysés selon la méthode de l’analyse phénoménologique interprétative. Uneenquête fondée sur des sources littéraires (# 2) aura pour objet l’analyse de la thématique existentiellede biographies religieuses écrites par de survivants devenus hyperreligieux après un traumatisme crâniocérébralsévère. Enfin, une enquête en clinique psychothérapique (# 3) sera centrale au sein de cetteétude parce que cette thèse s’intéresse à l’hyperreligiosité en tant que processus potentiellementréorganisateur de la psyché. A travers cinq études de cas et des mesures réalisées à travers des outils(échelle de pensée magique, échelle pensée-action-fusion et test BNIS), la partie clinique de cette thèseaura pour objet de mettre en avant la fonction adaptative de l’expérience religieuse et montrera commentle rétablissement du sentiment de soi est possible par l’utilisation d’actes créatifs, comme le dessin,l’écriture (biographique, poèmes) et le choix d’images, activités qui serviront d’appui restructurationpsychique et cognitive de ces patients. L’utilisation du questionnaire de l’expérience religieuse en tantque grille thématique permettra de considérer les données issues des trois enquêtes de cette étude selondes critères communs. / This dissertation focuses on the diagnosis and psychotherapeutic treatment of patients withhyperreligiosity secondary to a severe traumatic brain injury (TBI). The methodology of this workhas required three separate investigations. A first phenomenological survey (#I) based thirty-twosubjects sample had as an aim (1) to identify the clinical manifestation of syndromes withhyperreligiosity, and (2) to identify experiential themes in subjects who experienced post- lesionalhyperreligiosity. Two questionnaires were created and administered as part of this study: thereligious experience questionnaire, and emergence of post-lesional hyperreligiosity questionnaire.Research interviews analyzed following the interpretative phenomenological analysis method willcomplete the clinical data collection for this survey (#I). A second survey (#II) will consider theanalysis the existential themes of religious biographies written by TBI survivors who reportedrecurrent religious experiences secondary to a traumatic brain injury. A third and main survey(#III) provides a clinical analysis of the therapeutic support of patients with post-lesionalhyperreligiosity. Through five case studies and consistent (every 6 months) administration ofmeasurement tools (magical thinking scale, thought-action fusion scale and test BNIS), this surveydisplays through detailed case studies the adaptive function of religious experience and therestoration of the sense of self though the use of creative acts (drawing, writing biographicalnarratives and poems, commenting on images).Key

Cette thèse propose une histoire environnementale comparée de parcs nationaux canadien, éthiopien et français. Elle s'appuie sur l'étude des lois, des rapports d'activité et de la documentation archivistique et touristique produits par les gestionnaires des parcs de Forillon, du Semën et des Cévennes, de la fin des années soixante au temps présent. Cette recherche interroge l'objet « parc national » en tant que territoire patrimonial et identitaire façonné pour promouvoir un sentiment d'appartenance à la nation. Avec le comparatisme pour mode d'étude de l'objet, ce travail démontre qu'au-delà des contextes observés, l'invention de la nature vise bien souvent à renforcer les contours matériels et idéels de la nation au nom de laquelle agissent les pouvoirs publics. En France, le parc national des Cévennes sert à la pérennisation d'une nation paysanne, nostalgique et traditionnelle. Au Canada, le parc ForiIlon participe à la naturalisation d'une nation qui se donne à voir vierge, atempororelle et apolitique afin de pallier son passé manquant de profondeur mais débordant de conflits. En Éthiopie, l'Etat s'approprie pour sa part les représentations eco-racistes des institutions internationales telles que l'UICN, le WWF et l'UNESCO afin d'être reconnu sur la scène internationale et de s'imposer, alors, sur un territoire qu'il veut national. Ainsi, dans les trois pays observés, le parc national se révèle un enjeu de lutte. Espace de vie quotidienne converti en un espace de visites temporaires, illégitime l'exercice, par la puissance publique, d'une violence à la fois concrète et symbolique sur les populations locales et environnantes. / This thesis offers a comparative environmental history of French, Ethiopian and Canadian national parks. It rests upon an analysis of laws, management plans, tourist documentation and archive produced by the managers of Cévennes, Semën and Forillon national parks. This research questions the "national park" object as a territory of heritage and identity manufactured by power to promote a national belonging feeling. Using comparison, this work shows that beyond the context, invention of nature is dedicated to the reinforcement of the material and ideal edges of the nation. In France, the Cévennes national park serves as a symbol of a rural, nostalgic and traditional nation. In Canada, Forillon participates to the naturalization of a nation that gives herself to see as a virgin, a-temporal and a-political nation in order to overcome a past lacking of depth but overflowed by conflicts. In Ethiopia, the State adopts the eco-racist representations of international institutions such as IUCN, UNESCO and WWF for being recognized on the international scene and established, therefore, on a territory namely "national". Thus, in these three countries, national park appears as a place of struggle. Space of daily life converted in a space of temporary visit, it legitimates the exertion of a concrete and symbolic violence on local and surrounding populations.

En hög känsla av sammanhang (KASAM) har kopplats till flera positiva aspekter av livet, exempelvis god hälsa, hög livskvalité, bättre prestationer samt mindre psykisk ohälsa. Syftet med denna studie var att undersöka den relativt outforskade relationen mellan KASAM och hur studenter hanterar dagliga förtret, hur många dagliga förtret de rapporterar samt könsskillnader gällande dessa. Deltagare var 274 högskolestudenter från två högskolor i mellansverige, varav 60 var män. Data samlades in via en enkät som bestod av 3 bakgrundsfrågor, 64 frågor om dagliga förtret samt 29 frågor som mätte KASAM. Analysen bestod av två tvåvägs ANOVOR för oberoende mätningar. Resultatet visade att studenter med en högre KASAM både hanterar dagliga förtret bättre samt rapporterar färre dagliga förtret. Resultaten tyder även på att kvinnor rapporterar fler dagliga förtret än män, speciellt i den låga KASAM gruppen. Inga könsskillnader gällande KASAM och hantering av dagliga förtret hittades.