The purpose with this qualitative interview-study was to try, from the carer´s point of view, to describe the meaning and the essence of the good meeting. The participants were selectively chosen and were all women of varying life- and professional experience. They were interviewed with four interrogative forms that dealt with the experiences of the meaning and the essence of the good meeting. The analysis of the contents of the four interviews produced five themes: the meaning and the essence of aware presence in the good meeting, the meaning and the essence of the personal alliance, the carer's need of being seen and getting appreciation, the courage to bring up insulting behaviors while still preserving the relationship, personal qualities of the care. Aware presence was to be a main theme through out the meeting. Mutual satisfaction and attention to personal boundaries was emphasized primarily in the personal alliance and trust and confidence was important. It was considered difficult, sharing your personality while still stake out boundaries. The carer also had the need to feel seen and to receive appreciation. The carer as a reward for a work, well done, took positive signals from the person in receipt of care. In close relationships and meetings, the carer sometimes felt insulted by the persons in receipt of care and their relatives. The informants to create the good meeting used personal qualities like courage, sensitivity, flair and common sense.

Social interaction and the availability of meaningful activities promote the physical and psychological well-being of children and older adults. The development of social interaction is closely related to physical and social environments that complement the therapeutic needs of cognitively impaired elders and the developmental needs of young children. This study examined the effects of the degree of spatial enclosure on social interaction between these two groups during physical exercise in an assisted living facility co-located with a childcare center. The multi-methodological approach allowed for triangulation and employed the following techniques: naturalistic observation, a Web-based and mail out survey, an experiment, semi-structured interviews, sequential analysis, nonparametric analysis, and content analysis. The findings of this study demonstrated that a semi-enclosed spatial plan most influenced the prosocial behavior of older adults and young children. These elder-child prosocial behaviors were likely facilitated by a perception of adequate personal space, openness, and possible spaces for prospect and refuge within the semi-enclosed spatial plan. Elder-child social interaction was positively influenced by several programmatic factors which gave participants some sense of control. These findings led to design recommendations for creating appropriate developmental and therapeutic environments for children and older adults in intergenerational care settings. Recommendations were that a satisfactory balance be maintained between openness and enclosure as these stimulate elder-child social interaction.

This dissertation is about how knowledge is constructed in interactions and what knowledge entails in practical social work. It is about how a collective can provide a foundation for the construction and development of knowledge through the interactions contextualized in this study on Swedish elder care, organized by the municipality. This study follows a research tradition that recognizes knowledge as socially constructed, and focuses on the practice of knowledge within an organizational context of care. This is an ethnographic study. The empirical material consists primarily of field notes from participant observations at two elder care units in a midsized city in Sweden. Moreover, the collected materials include national and municipal policy documents, local policy documents and guidelines, and notes from observations in staff meetings and interviews with care workers and managers. This thesis uses Institutional Ethnography as a departure point for analyzing the contextual factors for workers in elder care, mainly women, and the situational factors for acquiring knowledge. The overall aim of this dissertation was to explore knowledge in elder care practice by analyzing the construction and application of knowledge for and by staff in elder care. This sheds light to the Mystery of Knowledge in Elder Care Practice: Locally Enabled and Disabled. In order to pursue this aim, two questions were addressed in the study: 1. How and what kind of knowledge is expressed and made visible in daily elder care practice? 2. How is knowledge shared interactively in the context of elder care? The findings shed light to the situation for care workers in elder care and the conditions for using and gaining knowledge. This situation is problematic as the local conditions both enables and disables knowledge use and sharing of knowledge. Contributing challenging factors are lack of recognition and equal valuing of various forms of knowledge; the organizational cultures and a limiting reflective work to the individual. The main findings in this thesis are presented in three areas: - a way of understanding tacit knowledge, which refers to knowledge gained by care workers through working in elder care; - the connection between an organizational culture and the knowledge shared within the organizational culture; - reflective practice in elder care work and the imbalance between individual and collective reflectivity. These findings have implications for specific knowledge in social work practice and the need for education linked to this knowledge. Formal knowledge alone is insufficient for effective elder care practice; however, informal knowledge is also insufficient alone. Both are needed, and they should be linked to create synergy between the two types of knowledge.

This study explores explanations for Chinese elders’ willingness or lack of willingness to use institutional care. The data is drawn from a survey over intergenerational relationships and age models conducted in Zhenjiang, China, in 2007. Only the responses of interviewees aged 55 and above (310 males and 318 females) were used in this study. Using zero-order correlation and multi-nominal regression analyses, this study examined the factors associated with Chinese elders’ willingness to use institutional care. Study results reveal that Chinese elders’ confidence in availability of familial care was negatively related to their willingness to use institutional care; elders’ knowledge about and impression on elder care homes were positively associated with their willingness. Male interviewees expressed lower levels of willingness compared to female respondents. This study shows that increased knowledge about elder care institution may increase Chinese elders’ willingness to accept institutional elder care.

Little is known about Korean older migrants and their lives in New Zealand. They are likely to be ‘invisible’ in the community and wider society. The purpose of this dissertation was to explore the issue of elder mistreatment and filial piety among Korean immigrant families in New Zealand. The study was designed with a mixed methodological approach that utilised both qualitative and quantitative research methods. Data were collected from three sources: key informant interviews with 20 key informants, a structured survey with 50 older people, and in-depth interviews with 10 abused persons. Data were analysed by employing a two-fold analytical approach. In the primary analysis, concept mapping and SPSS analysis were respectively used to analyse the data collected from qualitative and quantitative studies. Major points of the findings emerged from the secondary analysis in which all data were evaluated by utilising the concept mapping method in an integrated way. Elder mistreatment occurred among Korean older migrants who arrived in New Zealand during their old age. The findings of the study have shown how older people manage their experiences of elder abuse and neglect in the new country. Psychological and emotional effects of elder mistreatment have been highlighted in relation to ‘Hwa-byung’, a culture-bound anger syndrome among victims. The concept of ‘anomic abuse’ has been developed based on the experiences and perceptions of older people who faced difficulties with their offspring because of changes in cultural norms and regulations. The concept of ‘filiality’ is presented as an alternative term to ‘filial piety’ reflecting the emphasis on filial love and emotional closeness between generations in the care of older people. The study has provided a filial justice approach to working with older people as a framework to tackle the problem of elder mistreatment in domestic settings in order to promote the human rights, well-being and health of older people. / Thesis available in print.

Neste estudo, de natureza qualitativa, conduzido segundo a abordagem fenomenológica, tendo como sujeitos as pessoas idosas, ou seja, com 60 anos de idade ou mais, freqüentadoras de dois Centros de Convivência do Idoso, localizados na cidade de Campo Grande, Mato Grosso do Sul, Brasil. busquei a compreensão da vivência do envelhecer. A opção pela fenomenologia se deu pelo fato da minha busca ser no sentido de compreender a experiência vivida pelo sujeito que está envelhecendo, descrevendo a mesma sob a perspectiva da pessoa idosa. Utilizei os recursos da entrevista fenomenológica, conforme proposto por Carvalho (1987), tendo como questão norteadora \"Como é chegar a esta idade? Viver tantos anos?\" Deste modo, ao interrogar qual o significado de viver até a chamada terceira idade, encontrei sentido para a prática de enfermagem voltada a essas pessoas que, talvez, possa contribuir para uma formação acadêmica mais humana, visando a assistência integral a este segmento populacional significativo na nossa sociedade, compreendendo quem é este ser humano a quem cuido. As principais preocupações das pessoas entrevistadas são mostrar que não perdem sua identidade por ficarem velhas e, às vezes, apesar da idade cronológica, não se sentem envelhecidas; esperam o reconhecimento enquanto cidadãs, reafirmam que ter saúde é essencial e as possibilita manter autonomia sobre suas vidas; enfatizam a importância do apoio, da convivência e do cuidado na família; valorizam a independência financeira e evitam falar sobre a finitude do ser humano. / In this study, of qualitative nature, driven according to the sight phenomenological, we have as subjects the older person, with 60 years of age or plus, visitors of two Centers of Coexistence of the Elder, located in the city of Campo Grande, Mato Grosso do Sul, Brazil, I looked for the understanding of the existence of the aging. The option for the phenomenology felt for the need of understanding the experience lived by the subject that it is aging, describing that experience under the old person\'s perspective. Did I use the presuppositions of the interview phenomenological, as proposed by Carvalho (1987), establishing the following question \"As it is to arrive that age? How is it to live so many years?\" This way, when interrogating which the meaning of living to the call third age, I found sense for the practice of returned nursing the those people that, maybe, it can contribute to a more human academic formation, seeking the intere attendance to that significant population\'s segment in our society, understanding that he is of who we had the care. The main concerns of the interviewees were: to show that they don\'t lose their identity because they age and, sometimes, in spite of the chronological age, they don\'t feel old; they wait for the recognition while citizens, and it reinforces that to have the health it is essential and she makes possible to maintain the autonomy about their lives; they give emphasis to the importance of the support, of the coexistence and of the care in the family; the financial independence and they also value they avoid to talk about the human being\'s finite condition.

The Presbytery of Zimbabwe is faced with a very serious challenge of Tribalism/Racism and this is affecting the general membership. This research seeks to call for a paradigm shift in interpreting the gospel by a way of embracing everyone as equal partners. The dividing walls in terms of tribe/race have been in existence for too long and they must be pulled down. The church must be on the fore front in carrying the beacon of hope and to minister effectively to all those who believe. The research exposes the traumatic experiences that are caused by tribalism/racism in the church and how the affected respond as they seek to worship God in a challenging environment. Some of the affected stop coming to church and move their membership to other denominations that are accommodative. Those that remain in the church find it extremely difficult to be actively involved in the life and work of the church. This therefore affects their growth spiritually and worshiping God ends up being meaningless. The thesis explored the Shepherding model by Charles V. Gerkin to be used as a means of offering Pastoral care to the traumatized. In essence the traumatized need healing more than anything so as to restore their ‘dignity’ and ‘worthiness’ in the eyes of both God and the community of believers. The model includes counseling as one seeks to journey closely with the affected as well as the perpetrators. The Bible has been used as the basic book for this discussion as the author sought to show how the church ought to be in terms of existence within the community. The church has to stand up to her true calling of preaching the gospel of reconciliation. The image of the church has been discussed extensively as a way of bringing understanding to what the church represents. If the evil practice of tribalism/racism is to be allowed to continue in the church, ultimately the existence and relevance of the gospel will be questioned. / Dissertation (MA(Theol))--University of Pretoria, 2011. / Practical Theology / unrestricted

The early works of Hugo von Hofmannsthal reveal a strong dichotomy. On the one hand he is drawn towards a mysticism in which he is strongly influenced by the German Romantics, particularly Novalis. The Romantics' tendency to negate the value of temporal existence is reinforced in Hofmannsthal's thought by the influence of the late nineteenth century aestheticism of his colleagues Arthur Schnitzler and Leopold Andrian, as well as of his contemporaries, Stefan George and Gabriel d'Annunzio. Hence there is in Hofmannsthal's early works a mystic sense of a non-temporal, non-spatial, all-embracing existence. Yet at the same time there is also an increasing awareness of the value of this earthly life, the need for a willing acceptance of it and actual participation in it. The ambivalence of Hofmannsthal's attitude reaches a climax in the year 1894-95. In that year Hofmannsthal is forced out of a hitherto much sheltered life in which he could devote himself almost entirely to his learning and his art into contact with the real world. In the spring of 1894 he takes his law examinations, and in preparing for them he is conscious of passing out of the years of schooling and preparation into the years of maturity and responsibility. During the previous autumn he wrote to his friend Edgar Karg about the earnestness of life: "Ich will diesen Ernst heuer sehr ernst nehmen und iiber meine Pflichten und Rechte ein biflchen nachdenken: damit meine ich nicht die dumme Staatsprdfung. Eher meine ich den Beruf im tieferen Sinn. Es giebt so viel, das vielleieht zu-sammenbrechen wird. Die Zeit hat etwas aufregend sehones."¹ In July his friend Josephine von Wertheimstein died and, probably for the first time, Hofmannsthal felt death as personal reality.² In the autumn of the same year Hofmannsthal enters the military service where he will have to learn to face a real possibility of his own death, and where, again for the first time in his life, he would have to work in the service of others, and live in a disciplined system with them. All these experiences combine to break down the isolated and artificial life which he had enjoyed till that time. In the summer of 1894, in the space of a few days following the death of Prau von Wertheimstein, Hofmannsthal writes the four Terzinen uber Verganglichkeit, primarily an expression of his Romantic mysticism, and at the same time he works on his Marchen der 672. Nacht (completed the following year) which is a violent exposure of the meaninglessness of a life removed from social morality. The purpose of this thesis is to attempt to show the nature of Hofmannsthal's dualism through an analysis of these two major works of the crucial 1894-95 year in which the opposite poles of his thought are most evident. Before looking at the works themselves it will be necessary to turn to Ad me ipsum, Hofmannsthal’s notes on his personal philosophy as a background for the understanding of his works, and to consider this philosophy as it derives from Romantic thought and as it is expressed in some of the other early works. ¹ Oct. 10, 1893, "Briefe an Edgar Karg aus den Jahren 1892-95," N. Rds., Vol. 73, (1962), p. 590. ² Just the Christmas before Hofmannsthal had described Prau von Wertheimstein as one of those "Die uns mehr als alle anderen sind", with whom he felt a~mystic communion of souls. Gedichte, p. 516. / Arts, Faculty of / Central Eastern Northern European Studies, Department of / Graduate

The application of the following criteria of success to the 134 classes in adult education held in Box Elder County, Utah during the four-year period, 1938-1942 inclusive: a. Enrollment, b. Attendance, C. Repetition of Courses, D. Number of people repeating courses, E. Effect of teacher type in terms of the preceding criteria. The Study involves 2454 different people are registered in the 134 courses, with a total enrollment of 3806 (including repetitions in registration). The data on the forms for enrollment and attendance have been tabulated and form the basis of this study.

Abstract Not Provided / Thesis / Doctor of Philosophy (PhD)