No description available.

Some studies have demonstrated that Adult day services (ADS) benefit elders' and caregivers' well-being; however, others indicated that infantilization exists in some ADS centers where staff ignore the lifetime of elders' experiences. Many ADS environments in the United States are socially constructed as places for incompetent elders, and ADS clients may be labeled as child-like dependents. Most ADS research has been performed in Western society; little is known about ADS centers in Asian countries. Because ADS programs are promoted by the Taiwanese government to meet the needs of a growing aging population, it becomes essential to examine ADS centers and their practices in Taiwan in order to provide suggestions for future research and professional practice that supports respectful care of elders. This dissertation examined how elders experienced their daily life within the physical and social environment of two different types of ADS centers in Taiwan. I utilized theories of environmental press, place rules, and the total institution to shape my research framework. Using ethnographic data from two ADS centers with 270 hours of observations and 23 interviews with staff and clients, I analyzed staff-client interactions and clients' reactions toward staff behavior. The results are based on the analysis of clients' competencies, each center's approach to care, and their physical and social environments. Staff-client interactions within the two centers occurred not only in the form of infantilization but also with age-appropriate treatment in which staff paid respect to clients. I found two formats of staff-client interactions that reflected a culture of care uniquely Taiwanese yet also reminiscent of western programs: teacher-student format and nurse-patient interactions predominated. In one center, staff-client interactions were oriented toward a teacher-student relationship in which staff played the role of a teacher during activities by giving directions that controlled clients' behavior. In the other center, staff-clients relationships were focused on physical care and therapeutic practices. Staff treated the clients as patients and had the power to rule over clients' behavior by directing them how to eat and when to use the restroom. These patterns were neither inherently ageist nor absent of ageism. These differences stemmed from different models but each was supported within the context of Taiwanese culture derived from Confucianism and Japanese colonization, which emphasize hierarchical relationships. The findings also reveal that clients' individual differences influenced how they reacted toward both infantilizing and age-appropriate interactions. The differences were not only related to their competencies but also their different life experiences. These findings may inform a new approach to professional practice that incorporates a home-like environment that fosters autonomy and inhibits ageist treatment of differently-abled adults, thereby achieving a positive person-environment fit in the long-term care setting. / Ph. D.

Tidigare forskning har visat att mer än hälften av alla barn som utsatts för risk under uppväxten inte utvecklar allvarliga psykiska problem. Uppväxt på barnhem kan anses vara en sådan risk då det typiska samspelet mellan barn och vuxna saknas. För att förstå vad det är som gör att barn på barnhem ändå kan växa upp och få en tillfredsställande vardag tar denna studie sin utgångspunkt i begreppet resiliens. Syftet med uppsatsen är att undersöka vilka möjligheter och begränsningar det finns för utveckling av resiliens på ett barnhem i Tanzania. Studien har en kvalitativ metod med mikroetnografisk ansats. Data har samlats in genom deltagande observationer som kompletterats med semistrukturerade intervjuer med tre informanter från personalen på barnhemmet. Studiens resultat beskriver barnhemmet som en institution där rutiner och en tydlig struktur var en viktig del av vardagen. Kristendomen hade en central roll på barnhemmet och i barnens uppfostran. Resultaten visar att aga och disciplinering användes i uppfostrande syfte. Vidare synliggjordes ambitionen att barnen skulle bli självständiga och de äldre barnen lärde sig att ta hand om de yngre. Betydelsen av kärlek lyftes fram i många sammanhang och barnens känsla av att tillhöra en familj ansågs vara betydelsefull. Personalen arbetade för att uppväxten på barnhemmet skulle bli så lik uppväxt i en biologisk familj som möjligt. I resultatet framkom även hur barnens tid med vuxna var begränsad. Slutligen redogjordes för betydelsen av de personliga egenskaper som barnen bär med sig från sina biologiska familjer. Med begreppet resiliens som teoretisk utgångspunkt blev slutsatserna att barnhemmet har potential att utgöra en god grund för utveckling av resiliens. Samtidigt som en begränsning för utvecklingen av resiliens kan vara den brist på tid med vuxna som framkommer i resultatet. Den här studien lyfter både faktorer inom den sociala kulturen och sociala relationer som kan underlätta och försvåra utvecklingen av resiliens. Hur dessa faktorer påverkar resiliens skiljer sig mellan individer vilket kan försvåra att nå en generell slutsats.

This thesis explores the challenges that Shvetambar Terapanthi Jain female mumukshus (religious aspirants) face during their training at the Parmarthik Shikshan Sanstha, an institute unique to this sect dedicated to training young females to become nuns. The educational requirements, secluded social environment, disciplined rules, and monastic hierarchies train aspirants to understand the demands of nunhood. Based on interviews and observations, aspirants express their struggle to balance the personal desire to progress spiritually toward liberation (moksha) that motivated them to renounce with the requirement to raise their juniors as part of the ascetic community, a new kind of familial structure. The disparity in the training of female and male renouncers in the Terapanth reveals problems that remain in the gendered way female renouncers are treated in their training. Renunciation is shown not to be gender neutral, leading to a more nuanced understanding of Jain asceticism in contemporary India.

The diploma thesis deals with the issue of catering in the home for elderly people in Prague. The topic is reviewed from a socio-cultural point of view. The main objective is to penetrate the world of diet and catering of seniors living in a total institution, which is characterized by specific features affecting the rights and personal freedoms of its clients. The home for elderly people is committed to comply with the statutory regulations of the Social Services Act as well as its own internal guidelines, while the compliance with legislation and various aspects of catering, including dining, eating, the environment in which food is consumed, as well as those participating in preparation and serving of meals is negotiated at a committee. The relationship between the layers above is captured by an ethnographic study that gives an overall picture of the catering process with all its specifics. Research has revealed that the catering process is becoming an individualized activity at many levels, enabling clients to make autonomous decisions about the process. Nevertheless, staff and clients are aware of limits that prevent individualisation. Key words: diet - meal - catering - senior - total institution - ethnographic study - individualization

Det övergripande syftet med denna studie är att utveckla kunskap och få en ökad förståelse av musikskolan El Sistemas verksamhet i Sverige med utgångspunkt i en av El Sistemaskolorna i Göteborg. Det har varit av vikt att utforska huruvida El Sistemas arbetssätt och metoder är någonting utöver vad som kan sägas vara ”vanlig” musikundervisning i musik- och kulturskola. Därför har det även varit väsentligt att sätta sig in i skolans bakomliggande idéer och förutsättningar.  Studiens teoretiska ram är inspirerad av sociokulturell teori och genomförandet av etnografisk metod. Resultaten har dock främst framkommit genom kvalitativa intervjuer med fyra pedagoger och sex elever. Tid, kontinuitet och kontakt är tre nyckelfaktorer som pedagogerna framhåller som centrala för verksamhetens framgång. Även samspel, musikundervisning i grupp samt föräldrakontakt anses, enligt pedagogerna, vara av stor betydelse för musikalisk och social utveckling samt i ett integrationssyfte. Utifrån elevernas perspektiv är El Sistema någonting som är väldigt roligt, i enstaka fall visar dock resultatet motsatsen. Vidare visar studiens resultat att El Sistema i flera aspekter är lik den traditionella musik- och kulturskolan men samtidigt i andra avseenden en verksamhet som skiljer sig från den traditionella musikundervisningen. En slutsats är att El Sistema når fler barn som vanligtvis inte brukar delta i frivillig musikundervisning och fyller en betydelsefull funktion för barns fritidssysselsättning samt musikaliska och sociala utveckling, vilket också verksamheten uttrycker sig att göra. / The overall aim of the study is to develop knowledge of and bring an understanding of music education in the music school of El Sistema in Sweden based on an El Sistema school in Gothenburg. One aspect is to study the methods of El Sistema and determine if these are out of the ”ordinary”, in relation to what usually is seen as ordinary music education in Swedish music and culture schools. In this case, the backgrounds of ideas and specific conditions of the schools have been a major focus.   The theoretical frame is inspired by the sociocultural perspective, and the implementation is based on the ethnographic method. The result is first of all based on qualitative interviews with four pedagogues and six students. Time, continuity and contact are three key properties that the pedagogues emphasize as fundamental in bringing success to the work of El Sistema. Music education in groups and parental contact, according to the pedagogues, are also seen as important facets in the work of musical and social development and in the aim of integration. From the perspective of the students, El Sistema brings joy to the students yet at the same time, on occasion, the result indicates the opposite.   In addition, the result of the study illustrates in many aspects that El Sistema and the traditional music education has much in common, yet at the same time, El Sistema is an operation that differs from the traditional music education. One of the conclusions for this studie is that El Sistema reaches children that usually do not attend optional music education and the work of El Sistema has an important role of youth recreational activity and musical and social development, which the school aims to do.

The aim of this study was to explore how musicking (a term denoting any music related activity, see Small 1998, p. 9) could be used locally to support people with dementia and their caregivers in a sustainable manner. The data for the study came primarily from a group known as “Song Birds”, a community-based volunteer music group working with people with dementia and their caregivers in the south of England. Participant observation was combined with interviews and an extensive ethnographic study of the music and care world surrounding the group. The data was explored using a grounded theory approach investigating three time phases, “preparation for the events”, “during the events” and “in-between and after the events”. The main findings related to the lay crafting of the events and the emergence of pathways between “music and care nodes” in a local, social network. The preparatory physical and social crafting of Song Birds events created a transitional time and place that guided the participants from everyday life into their collective musicking. This crafting was essential to the success of the musicking and produced inclusive activities that considered the different capabilities of all participants. As a result of these carefully crafted events, dementia identities were temporarily displaced and relationships were transformed. The musical repertoire was an important resource in this crafting and evolved according to the participants’ changing situations. The positive musical benefits and affordances (see DeNora 2000) from such weekly events could be transferred into participants’ everyday lives through multiple music and care groups and the pathways that connected those groups which constituted a “music and care world”. Such musically fostered networks helped generate a virtuous cycle that maintained the music group as a sustainable activity. As dementia care was a long-term activity, such sustainability was important to the on-going community support for people affected by dementia. Community musicking thus allowed people affected by dementia, their relatives and friends to remain together.

O estudo procurou compreender, numa abordagem voltada à dimensão cultural, o significado de ter colostomia por câncer, na visão dos portadores, familiares e profissionais de saúde. Os referenciais teóricos que embasaram tal compreensão foram a antropologia interpretativa de Clifford Geertz e de Arthur Kleinman e o método da etnografia. Os informantes que participaram do estudo foram: doze portadores de colostomia por câncer, cinco familiares e sete profissionais de saúde. Os dados foram coletados por entrevistas semi-estruturadas em forma de narrativas e observações participantes. Pela análise dos dados, identificamos códigos que permitiram a construção de três categorias: a vida antes da colostomia por câncer e o processo de adoecer, a vida após ter uma colostomia por câncer, e o cuidado profissional ao portador de colostomia por câncer e seu familiar. Estas categorias foram integradas em três temas “Ter colostomia por câncer é o destino de cada um", “Ter colostomia por câncer é sobreviver com sofrimento" e “Ter colostomia por câncer é uma questão individual". O primeiro tema aborda a colostomia por câncer como destino, relacionado à crença religiosa. O segundo tema aborda que ter uma colostomia por câncer é um atributo moral relacionado a uma concepção estigmatizada pela sociedade, por isso constitui uma condição de sofrimento. O terceiro tema aborda que a norma social e a biografia de cada pessoa são aspectos culturais que influenciam a experiência do adoecimento como uma situação particular. Finalizando, o estudo possibilitou compreender que o destino, o sofrimento e a individualidade se integram de forma lógica no fenômeno como uma ruptura biográfica, na visão dos sujeitos, que deve ser considerada no cuidado pelos profissionais de saúde. / The study aims at understanding the meaning of having colostomy for cancer, fro the point-of-view of the in the patients, their familiars and health professionals, on the basis of culture. The comprehension was based o the theoretical referentials of the Clifford Geertz and Arthur Kleinman’s interpretative anthropology and the ethnography method. The informants who took part in the study were: twelve patients with colostomy, five familiars and seven health professionals. The data were collected by semi-structured interviews in the form of in narrative and of interactive observations. Data analysis identified codes that permitted the construction of three categories: the life before colostomy by cancer and the process of illness, the life after having colostomy by cancer, and the professional care to the colostomy patients and to their familiar. These categories were integrated into three themes: “Having colostomy by cancer is the destiny of each one", “Having colostomy by cancer is surviving with suffering" and “Having colostomy by cancer is an individual question". The first theme states that the destiny of having a colostomy by cancer is related to the religious belief. The second theme points out that having a colostomy by cancer is a moral attribute related to a stigmatized conception by the society, that’s why constitutes a suffering condition. The third theme reveal that the social norm and the biography of each person are cultural aspects that influence the experience of falling ill as a particular situation. Finally, the study made it possible to understand that the destiny, the suffering and the individuality are logically integrated, in the subject’s view, into the phenomenon as a biographical rupture. This interpretation by patients, familiars and health professionals should be taken into consideration when planning and delivering health care.

Cette recherche a pour objet l’usage du numérique dans les apprentissages des lycéens-adolescents en contexte socioéducatif malien. Elle vise à comprendre comment ceux-ci utilisent les outils du numérique dans la réalisation de leurs activités didactiques en classe de français langue seconde et hors la classe et s’interroge sur le rôle de ces outils dans l’apprentissage informel des langues inscrites à leur programme scolaire. Une enquête ethnographique a permis d’observer un échantillon de lycéens-adolescents, repartis entre quatre lycées de Bamako, dans les différents espaces sociaux qu’ils parcourent au quotidien : le lycée et ses différents espaces, le domicile familial et le « grin ». Le « grin » est un vocable du bambara (première langue nationale du Mali) qui désigne à la fois un groupe d’amis du même âge et les différents lieux où ceux-ci se rencontrent. La recherche s’appuie sur des entretiens, des journaux de bord et l’observation de situations d’utilisation d’outils numériques pendant laquelle des photographies ont été prises afin de saisir comment chaque lycéen-adolescent bricole des ressources pour ses apprentissages à partir des outils dont il dispose dans chaque contexte. Le positionnement épistémologique relève de la pensée par cas, qui a permis de reconstruire des portraits de lycéens à partir de situations d’utilisation d’outils numériques. Chaque situation décrite est appréhendée comme inscrite dans une configuration sociale particulière où sont en jeu des identités, des relations d’interdépendance afin de rendre compte de quelles façons l’actualisation des usages se fait selon les lieux. Le téléphone ayant été identifié dès le seuil de l’enquête comme le principal outil de médiation des pratiques numériques des lycéens évoluant dans le contexte socioéconomique malien, il s’est aussi agi d’envisager son importation en classe en tant que phénomène scolaire, et donc d’interroger la forme scolaire de la relation pédagogique à la lumière des usages identifiés auprès des lycéens lors de l’interaction didactique. Ainsi, des entretiens ont été conduits auprès d’enseignants de français suivis pendant leurs cours et de responsables de l’administration scolaire afin de déterminer comment ces derniers s’emparent de ce phénomène, quelles significations ils lui attribuent et quelles en sont les incidences sur les rapports au pouvoir et au savoir qui sont au fondement de la relation éducative scolaire. Ces entretiens ont été analysés dans la perspective de l’Analyse Critique du Discours. Les résultats mettent au jour des tensions qui se nouent autour des usages pédagogiques du téléphone entre d’une part l’enseignant et ses élèves et d’autre part l’enseignant et l’administration scolaire. A la lumière de ces tensions, des pistes pédagogiques sont proposées afin que les enseignants puissent se réapproprier les outils numériques nomades importés en classe par les élèves. / This study focuses on the use of digital technology for learning amongst adolescent high school students in the Malian socio-educational context. It seeks to understand how these learners use digital tools to carry out pedagogical activities inside and outside French as a second language classes and it questions the role of the tools in informal language learning within their school curriculum. An ethnographic study enabled us to observe a sample of adolescent high school students in four Bamako high schools, in the different social spaces in which they move on a daily basis: the high school and its different spaces, the family home and the “grin”. The “grin” is a word from Bambara (first national language in Mali), which describes both a group of friends of the same age and the different places where they meet one another. The study uses interviews, logbooks and the observation of situations in which digital tools are used, during which photographs were taken, to capture how each adolescent high school student puts together learning resources from the tools available in each context. The epistemological position comes from case thinking, which enabled us to reconstruct portraits of high school students from the situations in which they use digital tools. Each situation described is seen as being set in a particular social configuration where identities and interdependence relations are at stake. Thus we report how uses evolve according to place.The mobile phone was identified at the start of the study as being the main mediation tool for high school students’ digital practices in the Malian socio-economic context. The goal then was to consider how the mobile phone was imported into the classroom as a school phenomenon and thus to examine the school form of the pedagogical relationship, in light of the high school students’ uses identified during didactic interaction. Thus, interviews were conducted with French teachers during their lessons and with senior school authority members in order to determine how they appropriate this phenomenon, what significance they attribute to it and how it impacts on the power and knowledge relations, which are at the foundation of the school educational relationship. The interviews were analysed from the standpoint of Critical Discourse Analysis. The results reveal tensions which emerge around the pedagogical uses of the mobile phone between, on the one hand, the teacher and his/her students and, on the other hand, between the teacher and the school authority. In view of these tensions, pedagogical suggestions are offered so that teachers can re-appropriate mobile digital tools brought into the classroom by students.

O estudo procurou compreender, numa abordagem voltada à dimensão cultural, o significado de ter colostomia por câncer, na visão dos portadores, familiares e profissionais de saúde. Os referenciais teóricos que embasaram tal compreensão foram a antropologia interpretativa de Clifford Geertz e de Arthur Kleinman e o método da etnografia. Os informantes que participaram do estudo foram: doze portadores de colostomia por câncer, cinco familiares e sete profissionais de saúde. Os dados foram coletados por entrevistas semi-estruturadas em forma de narrativas e observações participantes. Pela análise dos dados, identificamos códigos que permitiram a construção de três categorias: a vida antes da colostomia por câncer e o processo de adoecer, a vida após ter uma colostomia por câncer, e o cuidado profissional ao portador de colostomia por câncer e seu familiar. Estas categorias foram integradas em três temas “Ter colostomia por câncer é o destino de cada um”, “Ter colostomia por câncer é sobreviver com sofrimento” e “Ter colostomia por câncer é uma questão individual”. O primeiro tema aborda a colostomia por câncer como destino, relacionado à crença religiosa. O segundo tema aborda que ter uma colostomia por câncer é um atributo moral relacionado a uma concepção estigmatizada pela sociedade, por isso constitui uma condição de sofrimento. O terceiro tema aborda que a norma social e a biografia de cada pessoa são aspectos culturais que influenciam a experiência do adoecimento como uma situação particular. Finalizando, o estudo possibilitou compreender que o destino, o sofrimento e a individualidade se integram de forma lógica no fenômeno como uma ruptura biográfica, na visão dos sujeitos, que deve ser considerada no cuidado pelos profissionais de saúde. / The study aims at understanding the meaning of having colostomy for cancer, fro the point-of-view of the in the patients, their familiars and health professionals, on the basis of culture. The comprehension was based o the theoretical referentials of the Clifford Geertz and Arthur Kleinman’s interpretative anthropology and the ethnography method. The informants who took part in the study were: twelve patients with colostomy, five familiars and seven health professionals. The data were collected by semi-structured interviews in the form of in narrative and of interactive observations. Data analysis identified codes that permitted the construction of three categories: the life before colostomy by cancer and the process of illness, the life after having colostomy by cancer, and the professional care to the colostomy patients and to their familiar. These categories were integrated into three themes: “Having colostomy by cancer is the destiny of each one”, “Having colostomy by cancer is surviving with suffering” and “Having colostomy by cancer is an individual question”. The first theme states that the destiny of having a colostomy by cancer is related to the religious belief. The second theme points out that having a colostomy by cancer is a moral attribute related to a stigmatized conception by the society, that’s why constitutes a suffering condition. The third theme reveal that the social norm and the biography of each person are cultural aspects that influence the experience of falling ill as a particular situation. Finally, the study made it possible to understand that the destiny, the suffering and the individuality are logically integrated, in the subject’s view, into the phenomenon as a biographical rupture. This interpretation by patients, familiars and health professionals should be taken into consideration when planning and delivering health care.