Den här vetenskapliga essäns syfte är att belysa svårigheterna i att hantera en mångkulturell skola och vikten av att ha en interkulturell kompetens. Essän bygger på tankar kring att bejaka kulturell identitet och tankar om allas lika värde. Jag vill också visa på hur läroplanen förhåller sig till kulturell identitet och allas lika värde. Essän speglar egna erfarenheter som används i en utvecklande process och ett reflekterande skrivande. Slutsatsen visar att fritidspedagogerna i dagens mångkulturella skola möter flera hinder. Fritidspedagogerna behöver utbildas mer i hur styrdokumenten ska tolkas, för att skapa ett enat synsätt och en interkulturell kompetens samt för att kunna möta barnen och sig själva i svåra situationer.

The purpose of this study was to provide a model for teachers for the use of the oral tradition of the Indian in local history courses.<p>The study was based on two basic premises: that the Indian side of history is neglected in Canadian history books and school textbooks and that the Indian oral tradition is as valid an historical source as the traditional documentary evidence.<p>The Frog Lake Massacre, an incident during the Riel Rebellion in which eight white residents of Frog Lake were killed by some of the followers of Big Bear's band, was chosen to demonstrate this model. The Indian story of the Frog Lake Massacre has not been told in history books. Thus, it was proposed that the oral tradition for this event be traced, recorded and preserved for this study. Since the people involved in the Frog Lake Massacre fled from the area at the time of the troubles, three areas were chosen where it was suggested that there might be descendants of the people from the Frog Lake area. These were: Onion Lake Reserve and Poundmaker Reserve in Saskatchewan and Rocky Boy Reservation in Montana.<p>The selection of the Elders who could provide the information was left to the director of the Saskatchewan Indian Cultural Centre, Smith Atimoyoo, and the Chippewa-Cree Research team at Rocky Boy. These people have been involved in cultural retention programmes and have familiarity with the various Elders and their expertise. For the purpose of this study, one Elder was chosen from each area -- Mrs. PeeMee (Poundmaker), Mr. Four Souls (Rocky Boy), Mr. Francis Harper (Onion Lake).<p>After the initial contact was made through the intermediaries, the researcher was introduced and the intent of the research explained, a time and place was arranged for the taping of the tradition.<p>In preparation for the interviews, an extensive study was made of the literature on the oral tradition and in particular the oral tradition of the Cree. Further consultations with Smith Atimoyoo provided invaluable information on the position of the Elders and how someone should approach them when requesting their help.<p>Four Souls was taped in his home by members of the Chippewa-Cree Research team, Mrs. PeeMee was interviewed in the home of her grandson in Saskatoon. Mr. Francis Harper was recorded in a field near his grandson's farm on Onion Lake Reserve.<p>A search of the literature revealed very little work on the collection and preservation of the oral tradition on Native North Americans. Vansina, working in Africa, examined oral traditions and devised certain criteria for testing their validity as historical sources.<p>The collected stories met the criteria for reliability -- the right of the person to tell that story.<p>In applying Vansina's criteria -- the characteristics of the historian himself i.e. who he was, his acculturation level, reaction to the researcher; characteristics of the tradition i.e. origin, type and transmission; the cultural environment i.e. cultural value of the tradition, purpose and function; mnemonic devices -- it was revealed that each historian fulfilled the criteria in a similar fashion. The only difference appeared in the purpose for telling the story. The more traditional Mrs. PeeMee told her account simply to remember and let her grand-daughter relive it with her. Francis Harper and Four Souls expressed a desire to right some of the stories which they had heard and considered untrue.<p>The study revealed that there is a Cree oral tradition concerning the Frog Lake Massacre. Three people from three separate areas covering over 500 miles gave essentially the same story with only differences in emphasis and perspective. Each account must be considered as a unique historical document for this event. Thus, the study showed there was an Indian oral tradition alive in Saskatchewan which is accessible and can be validated as historical evidence within its own frame of reference.<p>Suggestions were made for ways in which teachers could utilize this untapped resource without exploiting it.

Syftet med den här uppsatsen är att återge en designprocess. Målet med examensarbetet har varit att skapa en kaffeservis utifrån Höganäs Keramiks formspråk och användarnas behov. Användarna är personer som startar eget hem och familj. Till grund för designprocessen har användarstudier i form av enkätundersökning, observation och dialog legat. Genom ITK (Identity Tool Kit) och formanalys har jag tagit fram kärnan i Höganäs Keramik och dess formspråk och satt ramar och koncept för projektarbetet. Konceptet Tradition kommer av Höganäs Keramiks hantverkstradition men också av den varma, mysiga och hemtrevliga stämningen kring den långa svenska fikatraditionen. Resultatet blev en kaffeservis inom konceptet Tradition bestående av stor och liten kopp med fat, assiett, kaffe-/tekanna, mjölkkanna, sockerskål och serveringsfat.

When professionals meet people from other cultures, there are some problematic issues that may appear, especially when considering human rights. Every individual has the right to live as they choose, and have the right to their own culture and traditions even if they have immigrated to another country. Female genital mutilation is a tradition that violates human rights. In this study we will look at what conflicts of values that professionals can have while meeting clients who have been mutilated. We have made qualitative interviews with four professionals working in a small town in Sweden in an area where many immigrants live. Professionals who meet people that have been genital mutilated have to balance respect for the individual with official restrictions and law. Knowledge about other countries and cultures can be important in the meeting between the professional and the client. Many conflicts of values appear and in this study we lift some of these conflicts.

The use of the term risk has increased during the latest decades, not least in the medias, and so has the interest for risk as a topic of research. It seems as if the nature and social perception of risk has gone through important changes during the last centuries. The purpose of this study has been to investigate how and why the risk concept has changed over time. Starting from the influential writings of Ulrich Beck and Anthony Giddens, the ambition has been make a clear and critical survey of the subject. To Beck and Giddens risk is a modern concept. While in traditional societies threats were experienced as uncontrollable divine strokes of fate, as dangers, in modernity many threats begin to be conceived as controllable, as risks. This is a development closely linked to the expansion of insurance systems (i.e. the welfare-state), which through predictions based on probability calculations and the promise of retrospective monetary compensation for damage make the future seem controllable. During this first stage of risk the "perfect control society" seems attainable. But as rational knowledge continues to expand and humans intrude further into their environment, we realize that many risks believed to originate in nature or in circumstances fixed by tradition are the result of human decisions. Moreover, the inherently changeable character of (expert) knowledge is revealed. In a world where individuals are forced to take responsibility for their decisions, risk moves into their everyday lives. The social origin and sometimes catastrophic potential and indefinable character of these so called "manufactured risks", and an experienced increased openness and complexity of the world, create problems for the individual as well as for the insurance system. In this so called "risk society", our sense of control staggers. Beck's and Giddens' accounts of this development are very similar. Yet Beck is somewhat more pessimistic about our present state of control. This is also a main criticism towards his risk society thesis. Moreover, Beck's lack of consistency and clarity and his alleged over-generalizing and insufficient empirical backing are discussed. Further research of a more empirical kind is suggested in order to test the merits of Beck's and Giddens' theories.

Texte remanié de: Ph. D. Thesis--Department of religion and ethics--St Martin's college, Lancaster, 2000. / Bibliogr. p. 242-249.

Texte remanié de: Ph. D.--University of Leiden, 1994. / Bibliogr. p. 353-368. Index.

Diss.--Sozialwissenschaften--Mainz--Johannes Gutenberg Universität, 2000. / Contient des textes en Mwera accompagnés de leur traduction en allemand. Bibliogr. p. 268-275.

Dissertation--Bochum Universität, 1997. / Bibliogr. p. 221-232.

Dissertation--Katholisch-Theologische Fakultät--Mainz--Johannes Gutenberg-Universität, 2000. / Bibliogr. p. 307-331.