This qualitative study investigates the conditions on the labour market for disabled people by examining which factors and processes contribute to disabled peoples inclusion to, or exclusion from the open labour market. Stigmatisation is also used as an analytical tool to better understand the exclusion of disabled people from the open labour market. The material to this study is drawn from qualitative interviews with the employees of the Swedish Employment Agency which specialises in supporting disabled people to find employment.    In conclusion, disabled people face several barriers which makes them more susceptible to become excluded from the open labour market. Such excluding barriers include a demand for high efficiency and productivity from employers, bigger cooperation’s and public organisations unwillingness to employ disabled people and prejudices from employers, especially against people with psychiatric disabilities.   The employees of the Swedish Employment Agency suggest that they would be able to work more efficiently to help disabled people find employment if they had to do less administrative work, and would be able to work with fewer clients per employee. They also stress the importance dispel prejudices among employers to make them more willing to hire disabled people.

Die Rede von einer sich verschärfenden "Krise der Parteien" gilt in öffentlichen wie wissenschaftlichen Diskursen als Common Sense. Ein Blick in die Geschichte zeigt jedoch, dass Krisenerzählungen keineswegs eine neuartige Erscheinung sind, sondern Parteien seit deren Entstehung begleiten. Dies ist dem Umstand geschuldet, dass Parteien stets an demokratischen Idealvorstellungen gemessen werden, an denen sie aufgrund ihrer Formierung als Organisationen zwangsläufig scheitern müssen. Umso notwendiger erscheint es, Parteien aus organisationstheoretischer Perspektive in den Blick zu nehmen und sie nach ihren eigenlogischen Verfahren, Programmen und Mitgliederrollen zu befragen. Vor diesem Hintergrund skizzieren wir aktuelle Praktiken der Inklusion in und Exklusion von deutschen Parteien und welche Personen(-gruppen) hierbei eine besondere Privilegierung oder Marginalisierung erfahren. Über ideologische Trennlinien hinweg fragen wir danach, wie Parteien zu "inklusiven Organisationen" werden können. Im Anschluss findet sich die Beschreibung der einzelnen Beiträge des Special Issue, die sich alle an der Empirie "ihre Finger schmutzig machen" und Parteien abseits von Krisendiagnosen erforschen. (authors' abstract)

I dagens mångkulturella Sverige har begreppet integration kommit att bli ett hett ämne i många olika sociala och politiska sammanhang i takt med en ökad migration. Vår studie syftade till att undersöka hur arbetet kring nyanlända barn och ungdomar i förberedelseklasser fungerade utifrån de som arbetade kring dem. Vi intresserade oss då för hur lärare och ansvariga för stöd till nyanlända (STN-ansvariga) reflekterade kring sitt arbete med att främja en god integration hos eleverna. Detta gjorde vi med hjälp av kvalitativ metod i form av semistrukturerade intervjuer och med en hermeneutisk metodansats. Vidare använde vi oss av teorier om inklusion och exklusion (Jönhill), etablerade och outsiders (Elias) och organisationsteori (Ahrne & Papakostas) för att analysera vårt empiriska material. Resultatet visar på att en god integration är något som måste ske ömsesidigt. Resultatet visar även hur det finns ett behov av att nyanlända till en början undervisas avskilt i förberedelseklasser innan de klass placeras för att ge dem så bra förutsättningar som möjligt. Det visar också på olika strukturer som på olika sett kan motverka en god integration.

<p>Syftet med detta arbete är att undersöka huruvida gymnasieskolan är en skola för alla</p><p>utifrån ett inkluderande och exkluderande perspektiv, med fokus på deprimerade elever,</p><p>genom en studie av Hässleholms kommun. Metoden som har använts är intervjuer som</p><p>tolkats hermeneutiskt där frågorna varit fritt formulerade inom fasta frågeområden.</p><p>Materialet har bestått av intervjuer med totalt 18 personer varav tre från sjukvården och</p><p>15 från gymnasieskolorna samt aktuell forskning på området från både det pedagogiska</p><p>och det medicinska forskningsområdet. Undersökningen visar att Hässleholms kommuns</p><p>gymnasieskolor inte är en skola för alla när det gäller deprimerade elever. På skolorna</p><p>finns för lite kunskap och ansvaret förskjuts till andra instanser, vilket resulterar i att de</p><p>åtgärder som sätts in är av exkluderande form där eleven marginaliseras. Vidare</p><p>diskuteras lämpliga åtgärder för deprimerade elever i skolan.</p>

Syftet med detta arbete är att undersöka huruvida gymnasieskolan är en skola för alla utifrån ett inkluderande och exkluderande perspektiv, med fokus på deprimerade elever, genom en studie av Hässleholms kommun. Metoden som har använts är intervjuer som tolkats hermeneutiskt där frågorna varit fritt formulerade inom fasta frågeområden. Materialet har bestått av intervjuer med totalt 18 personer varav tre från sjukvården och 15 från gymnasieskolorna samt aktuell forskning på området från både det pedagogiska och det medicinska forskningsområdet. Undersökningen visar att Hässleholms kommuns gymnasieskolor inte är en skola för alla när det gäller deprimerade elever. På skolorna finns för lite kunskap och ansvaret förskjuts till andra instanser, vilket resulterar i att de åtgärder som sätts in är av exkluderande form där eleven marginaliseras. Vidare diskuteras lämpliga åtgärder för deprimerade elever i skolan.

Syftet med studien är att undersöka hur välfärdsaktörer i olika organisationer upplever de prostituerades livssituation och hur dessa aktörer bedriver empowerment inspirerat socialt arbete i relation till prostituerade som själva anser att de av egen fri vilja säljer sexuella tjänster. De frågeställningar som används i uppsatsen för att besvara studiens syfte är: På vilket sätt kommer empowerment till uttryck i arbetet med prostitution inom de verksamheter aktörerna företräder? Hur upplever välfärdsaktörer i olika organisationer de prostituerades position i samhället? På vilket sätt skulle empowerment inspirerat arbete kunna användas i verksamheterna i arbetet med individer som själva anser att de av egen fri vilja säljer sexuella tjänster? De teoretiska ansatserna som studien vilar på är utifrån ett socailkonstruktivistiskt synsätt med inrikting mot empowerment och stigmatiserings teori. Teori samt tidigare forskning har inhämtats via litteraturstudier och sökning i databaser. Det empiriska materialet har inhämtats via halvstrukturerade livssvärldsintervjuer samt frågeformulär grundade på intervjuguiden. Analysen av materialet har gjorts med hjälp av meningsanalys där tre huvudteman används vid kodningen av materialet; makt, stigmatisering samt empowerment. Begreppen presenteras under analys- och resultatkapitlet som enskilda rubriker. Studien har påvisat att de insatser som bedrivs grundas i attityder i samhället kring prostitution, det finns därför en vikt i att involvera sexarbetaren i de beslut som berör den enskilde. Inte enbart vid beviljad insats utan även vad det bekommer utredningar som ligger till grund för lagförslag. Den prostituerade befinner sig i en värld med andra likt de själva. Individers identitetsskapandeprocesser påverkas av den verklighet hen befinner sig inom och de egenskaper som omgivningen tillskriver denne utifrån valet att prostituera sig. Det är först när socialarbetaren i mötet med den prostituerade blir godkänd av denne som arbetet kan ta form. Att komma dit kan ta lång tid och det kräver ett genuint intresse och engagemang, men det går.

<p>Godkännandedatum: 2015-01-02</p>

Summary To become, to be and to have been: about the  Jehovah’s Witnesses The Watchtower Bible and Tract Society, in the following text referred to as the Jehovah’s Witnesses or “the organisation”, is a worldwide Christian organisation with about 6.7 million members. The organisation has many times, without any success so far, proclaimed Armageddon when they expect Jehovah to return to Earth. They interpret the Bible in their own, often very literal way, and require their members to live according to these interpretations. Among the consequences of this, members are forbidden to vote, to do military service or to receive blood transfusions. Apart from attending the three weekly meetings, members are expected to be active in missionary work, known as “publishing”. If a member fails to do a certain number of hours’ publishing, he or she risks being deprived of active membership status Sweden in general is considered to be a society where the population is not very religious. The formerly state-governed Lutheran church has lost its influence and the vast majority of ordinary Swedes do not visit church on other occasions than weddings, funerals or christenings. Expressing one’s own religious values has become somewhat of a private matter where publicity is seldom appreciated, which is contrary to the practice of the Jehovah’s Witnesses. This is one of the reasons why the Jehovah’s Witnesses are commonly perceived by average Swedes as a “suspicious” religious organisation. The aim and methods of the study This dissertation seeks to describe and investigate the entering and leaving of a highly structured and hierarchical religious community, exemplified in this case by the Jehovah’s Witnesses. What are the thoughts and aspirations of someone who is considering becoming a Jehovah’s Witness? What are the priorities and what experiences seem important when a person is going through such a process? And when this person has finally reached his or her goal of becoming a member, is it the same motivation that makes him or her stay in the organisation for longer periods of time, possibly for the rest of their lives, or does it change during the process of entering, or does this motivation change its character during the transition from entering to being a regular member? Why do some of the members change their attitude to the Jehovah’s Witnesses from rejoicing to bitterness? And how does this process of exit manifest itself? In what way is it different from the process of entry? The respondents in this study were chosen from both active members of the Jehovah’s Witnesses in Sweden and those who have left the organisation for personal reasons. Repeated interviews with ten active members of the organisation have been conducted in the course of the study and compared to equal numbers of former members. The interviews have been semi-structured to deal with questions of how a person has come into contact with the organisation; how they retrospectively experienced the process of entry; the reasons for becoming a member. Questions have also been asked about life in the organisation. The group of “exiters” have also been asked about the experience of leaving, why they wanted to leave, and how this process was started and carried out. In addition to this I have analysed a four-year diary describing the time inside and the process of leaving the organisation. This has given me an extra psychological insight into the inner experience of someone who has gone through the whole process. The analysis has been done by categorising the content of the transcribed interviews. An attempt to outline a model of an entry and exit process has been made, based on ideas and interpretations presented in the interviews. The analysis of the diary has involved thorough reading, resulting in a division of it into four different parts, where each part has been given a certain key-word, signifying the author’s emotional state when writing it. A great deal of the information about the Jehovah’s Witnesses has been collected through discussion boards on the Internet, informal talks with members and ex-members, interviews with representatives of the organisations during visits to its different offices (Bethels), such as St. Petersburg, Russia, and Brooklyn, New York, USA. The context Each organisation evolves in its own context with its own norms, roles and stories that would not survive outside it. With this as a starting point, there is a chapter dedicated to the description of the organisation’s history, structure and activities. It has been stated that the organisation’s treatment of its critical members and the strategies for recruiting new members have evolved over the years of its history. At the beginning there was an openness allowing members to be critical. As the structure of the organisation has become more rigid and formalised, the treatment of internal critics has become much less tolerated and exclusion has become a frequent option. As a rule many new members have been attracted to the organisation when (1) the day of Armageddon has been pronounced to be approaching; (2) the members of the organisation have been persecuted or threatened with persecution; and (3) the organisation has discovered a “new market”. The processes for entering and exiting How the entering processes manifest themselves depends on whether the person has been brought up in the organisation or not. A person converting as an adult has to pass six phases before being considered a Jehovah’s Witness by the organisation. These are:  Contact with the Jehovah’s Witnesses, Studying the bible with members of the organisation, Questioning, Accepting, Being active as publisher (spreading the belief), Being baptised.  For a person brought up in the organisation, the process to full membership is much shorter:   Upbringing in the organisation, Taking a stand on the belief, Being baptised. The exit process contains of seven phases:   Different levels of doubts, Testing of doubts, Turning points, Different kinds of decisions, Different steps in executing the decisions, Floating, a period of emotional and cognitive consideration of membership and its experiences, Realtive neutrality.   The process in and the process out are both slow and are accompanied with anguish and doubts. When a person is going through the process in or out of the organisation he or she experiences criticism. This is when people around the adept question the decision to continue in the process. The result of the criticism depends on where in the process the person is. If he or she is at the beginning of the process, the criticism will probably make the person insecure and the process will slow down or stop. If the criticism is pronounced in a later phase, the process will probably speed up. The norms of the organisation affect the behaviour of the members. There are techniques for inclusion that both bind members to the organisation and shield them off from the surrounding society. Examples of techniques for inclusion are the “work situation” and “closed doors”. The work situation signifies that members who do as the organisation recommends – doing simple work – often end up in the same branch of industry as many other Jehovah’s Witnesses. This often means that the person has other witnesses as workmates. If the person is unemployed or moves to another town it is easy to find a new job through connections in the organisation. Doubts and exclusions can lead to problems since they entail a risk of losing one’s job. This can also result in problems getting a new job. Jehovah’s Witnesses are not supposed to talk to excluded members, which of course mean difficulties working together. “Closed doors” means that members who do as the organisation recommends – not pursuing higher education, not engaging in civil society, working with a manual or in other way simple job, putting much time into the organisation – will, after a long life in the organisation, have problems starting a new life outside the Jehovah’s Witnesses. The language used in the organisation shows the community among the members, thus the language is one of the most important symbols. A special way of thinking is created through the language. It binds members to the organisation and sometimes it can work as a way to get back into the normative world of the organisation. Randall Collins’s (1990, 2004) thoughts about “emotional energy” have enabled an understanding of the solidarity and unity in the organisation. This also gives an understanding of the way the members treat doubting and critical members. The members who want to exit have to open up the binding/screening off. A possible way to do that is through language, to become aware of the effect the language might have. Another way is to search for emotional energy in another situation. During the exit process, shame might be of some importance. When members become aware of the shame they feel, because they perceive they are “acting a belief”, the exit process might accelerate.

No description available.

This study aimed to examine what kind of challenges regarding integration the staff of residential care homes for unaccompanied refugee minors identify and what possibilities they have to handle these. Four qualitative interviews with staff in residential care homes for unaccompanied refugee minors were conducted. The result was analyzed by using the system theoretical perspective of Luhmann on the concepts of inclusion and exclusion in the context of social work. Another tool for analyzation was the different concepts of integration described by Esser and Elwert, called assimilation and intern integration. The respondents described that the residential care homes concepts of integration contributed to increase the chance of inclusion for the adolescents within the majority population and minority population. The daily routines of the residential care home were described to be the tools to include adolescents. This was according to the staff done by educating the adolescents about the Swedish society. The education that were described reflected the awareness of the transmigrant and their floating identity.Keywords: Integration, inclusion, exclusion, assimilation. / Syfte med denna studie var att undersöka vilka integrationsutmaningar personalen på HVB-hem identifierar med avseende på ensamkommande flyktingbarn och vilka möjligheter de anser sig ha att hantera dessa. Studien utgår ifrån fyra kvalitativa intervjuer som genomfördes med HVB-personal på tre olika boenden för ensamkommande flyktingbarn. Resultatet analyserades med hjälp av Luhmanns systemteoretiska perspektiv på begreppen inkludering och exkludering i kontexten för socialt arbete. Ett annat analysverktyg var Esser och Elwerts olika integrationskoncept, kallade assimilation och intern integration. Studiens resultat visar att HVB-hemmens integrationskoncept varierade vilket påverkade ungdomarnas chanser till inkludering inom majoritetsbefolkningen och minoritetsbefolkningen. HVB-hemspersonalens arbete med att inkludera ungdomarna tydliggjordes genom de dagliga rutinerna på arbetsplatsen. Inkluderingen skedde enligt intervjupersonerna genom att personalen informerade ungdomarna om det svenska samhället. Informationen som beskrevs reflekterade personalens medvetenhet om transmigrantens situation och dess flytande identitet.