I det här examensarbetet lyfter vi fram forskningen och medias syn på matematikundervisning i förskolan. Arbetet har som utgångspunkt de sviktande resultat som påvisats i diverse mätundersökningar kring barns matematiska kunskaper när de kommer ut i arbetslivet. Vi ville se hur matematikundervisningen enligt media kan bedrivas i förskolan för att ge barnen en bättre start inom matematik. Vi har använt oss av textanalys som metod för att få svar på vårt syfte som är att skapa kunskap om hur matematikundervisning beskrivs i media. Samt vår frågeställning: Hur beskrivs matematikundervisningens innebörd i forum som vänder sig till förskolan? Utifrån två valda forum: tidningen Förskolan och nätforumet Förskoleforum.se, har vi tittat närmare på Bishops sex matematiska aktiviteter och Gelman och Gallistels matematiska räkneprincipers betydelse i förskolans matematikundervisning. Av Bishops sex matematiska aktiviteter har fokus varit på aktiviteten räkna och taluppfattning. Resultatet visar att matematikundervisning i förskolan bör vara konkret och fysisk, lekfull, spontan eller planerad. I våra valda medier ges flera konkreta tips och inspiration för att hitta och utveckla en god matematikundervisning. Kvaliteten på matematikundervisningen är av vikt för att kunna möta barnens behov på bästa sätt i deras matematikutveckling. Resultatet visar även att det finns ett stort behov av att fördjupa och variera matematikundervisningen så att matematikens olika områden blir implementerade hos barnens på ett grundligt sätt. Förskolematematiken ska förbereda barnen inför framtiden där matematiken ska användas som ett sätt att tänka, lösa problem och kunna organisera sin verklighet. Tillgodoses barnens matematiska behov redan i förskolan är förutsättningarna bättre för att barnen även senare i skolan och vuxenlivet ska uppleva matematik som ett redskap för att förstå sin omvärld och ha nytta av senare i sitt yrkesliv. Detta ses som ett av de viktigaste målen med att bedriva matematikundervisning i förskolan.

This thesis will discuss the organization of the letter collection of Ruricius, bishop of Limoges from ca. 485 to 506/7. Ruricius’ two-book collection (found in a unicum, the Codex Sangallensis 190) contains a variety of conventional letter types, set within the specific and complex socio-cultural setting of late 5th to early 6th century Gaul in transition. Ruricius’ collection complements the three other major extant Gallo-Roman letter collections of this period, those of Sidonius Apollinaris, Avitus of Vienne, and Ennodius of Pavia. Yet, as a result of Ruricius’ scanty references to contemporary historical circumstances, his letter collection has traditionally received less attention in studies of letter collections and late 5th century Gaul. However, the value of his letters as a late-antique letter collection for literary study is promising. The aim of this thesis is to engage with the letters of Ruricius and consider them from the perspective of a letter collection with potentially deliberate principles of organization. This is particularly pertinent for the 18-letter Book I, which shows clear signs of deliberate organization by Ruricius. Furthermore, there are compelling hints of deliberate organization in the 65 letters of Book II. This thesis will investigate both Books I and II. Through an analysis of the collection’s organizational principles, themes and imagery, and Ruricius’ self-presentation, we will investigate Ruricius’ presentation of his journey from secular aristocrat to bishop in Book I and his epistolary persona of bishop and guide in Book II.

Persuasion in poetry, according to Marianne Moore, is the result of three attributes, humility, concentration, and gusto, and when a poet is aware of these attributes and incorporates each one into his / her poetry, the poem is more likely to be meaningful. In fact, Moore’s theory stands as a meaningful test to any poet regardless of aesthetic preference. Therefore, in order to argue that the combination of these three concepts work together to produce persuasive poetry, I will show how all three of Moore’s tenets—humility, concentration, and gusto—are present in the poetry of Elizabeth Bishop as well as in the most emotionally convincing poems of confessional poet Anne Sexton and associative free verse poet Mary Ruefle. In addition, I will discuss how Moore’s aesthetics apply to my own work.

No description available.

No description available.

Purpose. The present work hypothesized that proteolytic dissolution of intervertebral discs could induce biomechanical change comparable to the change observed in natural disc degeneration. A method to do such could be utilized for in vitro research where intersample differences in geometry and chemical makeup render it difficult to compare and aggregate results into generalized conclusions. Methods. Forty-one bovine coccygeal intervertebral discs were isolated with individual functional spinal units. Samples were loaded in three modes: compression/tension, flexion/extension, and axial rotation. The anulus fibrosus of each disc was injected with 200µl trypsin or fetal bovine serum (control) and incubated for an allotted period: 30 minute, 60 minutes, or 180 minutes. Mechanical loading was repeated and the load-displacement responses before and after treatment were compared as were the differences between each time group. Results. Significant change was observed in the discs' total range (stiffness), low range (laxity), and hysteresis. Changes in load-displacement response were observed to be correlated with both treatment and time. Conclusions. Enzymatic degeneration of intervertebral discs shows promise as a means to further understanding of disc mechanics in varying levels of degeneration. In virtually all cases, the trypsinized discs exhibited the increased joint laxity and decreased stiffness that is associated with early stage, natural disc degeneration.

This thesis examines Elizabeth Bishop's seemingly understated and yet nuanced poetry with a specific focus on loss, love, and language through domesticity to create a poetic home. In this sense, home offers security for a displaced orphan and lesbian, moving from filial to amorous love, as well as the literary home for a poet who struggled for critical recognition. Further, juxtaposing the familiar with the strange, Bishop situates her speaker in a construction of artificial and natural boundaries that break down across her topography and represent loss through the multiple female figures that permeate her poems to convey the uncertainty one experiences with homelessness. In order to establish home, Bishop sets her female relationships on a continuum as mother, aunt, grandmother, and lovers are equitably represented with similar tropes. In essence, what draws these women together remains their collective and familiar duty as potential caretaker, which is contrasted by their unusual absence in the respective poems that figure them. Contrary to the opinion most scholars hold, Bishop's reticence was a calculated device that progressed her speaker(s) toward moments of self discovery. In an attempt to uncover her voice, her place in the literary movements, and her very identity, critics narrowly define Bishop's vision by fracturing her identity and positing reductive readings of her work. By choosing multiple dichotomies that begin with a marginalized speaker and the centered women on her continuum, the paradox of Bishop's poetry eludes some readers as they try to queer her or simply reduce her to impersonal and reticent, while a holistic approach is needed to uncover the genesis of Bishop's poetic progression. To be sure, Bishop's women conflate into the collective image of loss, absence, and abandonment on Bishop's homosocial continuum as a way to achieve catharsis. Bishop's concern with unconditional love, coupled with the continual threat of abandonment she contends with coursing through her work, gives credence to the homosocial continuum that is driven by loss and love with the perpetual need to create a language to house Bishop from the painful memories of rejection. Bishop situates her speaker(s) in the margins, since it is at the center when the pain of loss is brought into light, to allow her fluid selves release from the prison loss creates. By reading her work through the lenses of orphan, lesbian, and female poet, the progression of her homosocial continuum, as I envision it, is revealed. It is through this continuum that Bishop comes to terms with loss and abandonment, while creating a speaking subject that grows with each poem. Without her continuum of powerful female relationships, Bishop's progression as a poet would be far less revealing. Indeed, defining herself through negation, Bishop's sense of homelessness is uncovered in juxtaposition to her centered female subjects, and I delve into these contestations of space/place as well as her figurations of home/ homelessness to discern Bishop's poetic craft as she channeled the painful details of her past, thus creating her "one art."

A collection of poetry.

This study analyses the debate that took place after a letter about the eucharist, Fira Nattvard: brev från biskoparna till Svenska kyrkans präster och församlingar, was published by the bishops of the Church of Sweden, 2020. The aim is to map the discussion with a focus on two main themes while examining a number of articles published in Swedish magazines. The themes are 1. the understanding of the extent of the real presence and how to handle the bread and wine after the service has ended, and 2. the view on concelebration.    The results show that there are two main views on the extent of real presence in the debate. The first is a durationistic view where the real presence is still present after the service has ended, and the second is a cessationistic view where the real presence ends by the end of the service. In the question about concelebration the results show that there are arguments both for and against it. The arguments for concelebration are foremost about the ecumenical perspective of being able to celebrate together, the historical perspective and also the church handbook’s possibility in this matter. Concelebration is also seen as a sign of community where the whole congregation is taking part. The arguments against concelebration are that of institution narrative, that the mass should be celebrated as close to the first eucharist as possible and that concelebration should not be a method to go around the different view of gender of the minister celebrating the mass.

In February 2022, a Church of Sweden bishop was removed from office for the first time in almost seventy years following several reports by priest in the diocese detailing the bishop’s misconduct to Svenska kyrkans ansvarsnämnd för biskopar, the disciplinary board for bishops in the Church of Sweden. The present study is not interested in the question of guilt,but aims instead to analyse the decision’s theology with the tools of theological ethics and the perspectives of responsibility, debt and forgiveness. The primary sources for this study are the record of decision from Ansvarsnämnden för biskopar, a statement from Biskopsmötet (the conference of bishops) and an interview with the then-archbishop Antje Jackelen. With the hermeneutic method, this study reconstruct the theology underlying the primary sources and reveals one of the Church of Sweden’s theologies concerning responsibility, debt and forgiveness. Thereafter, the identified theology is placed in a wider Lutheran context with the help of three Swedish theological scholars’ work; Skuld och förlåtelse, by Ann Heberlein, Utanför paradiset by Eva-Lotta Grantén and Försoningens mellanrum by Sofia Camnerin. This essay shows that there is little theology present in the primary sources and therefore in the decision to remove the bishop from office. What theology is present regarding responsibility and debt is firmly drawn from Lutheran tradition, while the perspective of forgiveness is more complex. Forgiveness can be given interpersonally and by God; while God’s forgiveness is given by grace, interpersonal forgiveness can be seen as a process wherein an offender is called to take responsibility for their actions. This study is foremost concerned with the latter, as the primary material also purport to be. When the language of forgiveness is scrutinised, however, the primary sources seems less concerned with forgiveness and more concerned with trust. In addition, the materials are fundamentally interested in the question of whether the bishop’s behaviour has injured the trust in the episcopate and the church as a whole. Ultimately, this is not primarily a theological question but one of trust, an area where Church of Sweden has less experience. My essay suggests that Church of Sweden needs to reflect upon the implications of trust in relationship to ordination.