The purpose of this research was to explore HIV/AIDS stigma in the workplace, with a special focus on the stigmatised. The sample consisted of 10 HIV/AIDS positive employees. A qualitative interview schedule was designed. The interview guide was used to facilitate one-on-one interviews with each participant. An analysis of the data revealed that the majority of the participants were shunned by family, friends and partners. Others were too ashamed or afraid to reveal their positive status. The majority of the participants did not feel comfortable revealing their positive status to their line managers and to their co-workers. All participants felt that others viewed people living with HIV/AIDS as dirty and unclean and many had been exposed to stigmatising behaviours towards them due to their HIV/AIDS positive status. As a coping mechanism, most participants noted that they would walk away if stigmatised against. Recommendations were made to address HIV/AIDS stigma in the workplace. / Industrial & Organisational Psychology / M. A. (Industrial and Organisation Psychology)

Recent scholarship on conceptual writing has turned to the role of affect in poetry. Critics such as Calvin Bedient claim that by using appropriated text and appealing to intellectual encounters with poetry based around a central “concept,” conceptual writing diminishes or even ignores affect. Bedient in particular is concerned with affect's relationship with political efficacy, a relationship I call “æffect.” I make the case that because of its use of appropriated material, we must examine the transformation from source text to poetic work when discussing affect in conceptual writing. Kenneth Goldsmith's Seven American Deaths and Disasters, which consists of transcriptions of audio recordings made during and immediately following major American tragedies, involves a specific kind of affective transformation: the cliché. I discuss what makes a cliché, especially in relation to affect, before turning to Sianne Ngai's Ugly Feelings and her concept of “stuplimity.” Stuplimity is an often ignored and not easily articulated affect that arises from boredom and repetition. Stuplimity is critical for Seven American Deaths and Disasters, especially for the “open feeling” that it produces in its wake. This uncanny feeling indicates a changing tide in conversations about conceptual writing. Rather than focus on the affect of æffect, we should instead turn to the effect. / text

Adoptive parents need to be able to reflect on the interaction with the child, both from the perspective of their own relational experience with the child and from the perspective of the previous experience of the child. This essay explores five adoptive parent´s thoughts and feelings about their children’s background. It also looks into how they think that the children’s background influences their way of expressing their needs and how this makes the parents feel. Data has been collected through semi-structured interviews which have been analyzed using thematic analysis. The thoughts and feelings around the children’s background mainly concerns how the children were taken care of prior to the adoption and the birth parents. The parents expressed feelings of sadness and sorrow regarding how the children were taken care of prior to the adoption. Thinking of how it could have been for the children gave rise to strong emotions. The parents expressed sympathy and sorrow but also rivalry, envy and anger towards the birth parents. They describe different behaviors’ and expressions that the children have and how they think that these may be related to the experiences the children had prior to the adoption. The parents describe what the children’s behaviors and expressions arouse within themselves. They tell about strong somatic and dissociative reactions, feelings of guilt, uncertainty and insufficiency. The parents also describe how the interaction with their children reminds them of painful experiences from their own childhood. The accounts show the importance of the parents´ ability to mentalise and how they think about needs that the children don´t express.

I denna studie utreds om utvecklandet av emotionell intelligens behövs i religionskunskapsundervisningen på gymnasiet, samt om en sådan pedagogik kan motarbeta främlingsfientlighet. I studien utreds också hur kunskap värderas i religionskunskapsundervisningen, samt i skolan i övrigt. I undersökningen har vi använt oss av olika forskares studier, samt kvalitativa intervjuer med åtta elever från två olika skolor i landskapet Gästrikland, Sverige. Vi har sedan jämfört och analyserat resultatet av dessa. Resultatet av undersökningen visade att utvecklandet av social intelligens värderades högst i religionskunskapsundervisningen, samt i skolans övriga ämnen och att social och emotionell intelligens främjar olika sorters förmågor. Vidare visade resultatet att utvecklandet av social intelligens inte kan motarbeta främlingsfientlighet, då denna förmåga endast utvecklar empati i syfte att anpassa sig till samhällets sociala normer, vilket kan leda till en falsk empati. Emotionell intelligens kräver, till skillnad från social intelligens, reflektion över egna och andras känslor, vilket kan leda till att en genuin empati utvecklas, samt en förståelse för människors känslor som allmänmänskliga processer. Således kan främlingsfientlighet motarbetas om emotionell intelligens används i pedagogiken, vilken bör genomsyra alla årskurser och ämnen med hjälp av narrativa metoder. / This study investigates if the development of emotional intelligence is needed in religious studies in upper secondary school and if that kind of pedagogy can oppose xenophobia. The study also investigates how knowledge is measured in religious studies and in school in general. We have used different researchers' theories to enrich our own research. We have also utilized quantitative interviews with eight students from two different schools in the county of Gästrikland, Sweden, which we have compared and analyzed. The result of the study showed that the development of social intelligence was the most valued trait in religious studies and also in other subjects in general. We also discovered that social and emotional intelligence encourages different kinds of abilities. Social intelligence can not oppose xenophobia since people who use this kind of intelligence only develops empathy in order to adapt to the social norms of society, which could lead to false empathy. Emotional intelligence, on the other hand, demands that the person in question reflect upon both their own and others' feelings. This can lead to the development of genuine empathy and an understanding of feelings as a general human process. Emotional intelligence can therefore be used to oppose xenophobia, which should permeate all education no matter the grade or subject, with the help of narrative methods.

L’objectif de cette thèse est de chercher à savoir ce qui, dans la société occidentale actuelle et notamment en France, caractérise nos choix en termes de sexualité aussi bien dans nos comportements intimes que dans notre représentation sociale identitaire. La bisexualité nous semble incarner une nouvelle forme de sexualité qui pose le problème du lien qui existerait entre le sexe – et tous les dispositifs qui le sous-tendent, comme, par exemple l’identité bisexuelle, le militantisme bisexuel ou plus encore la simple pratique de la bisexualité – et les institutions sociales en place actuellement. Notre thèse a pris pour point départ la question de notre liberté sexuelle pour aboutir à l’hypothèse selon laquelle nous nous révélons être les acteurs autant que les victimes d’un pouvoir de la sexualité qui mêle action institutionnelle sur notre sphère privée et résistance de chacun d’entre nous dans l’espace public. Ainsi, la sexualité est prise ici comme un objet où des enjeux politiques se jouent et participent à un mécanisme complexe dont les rouages font interagir des notions multiples : le corps, le désir, la procréation, la parentalité, mais encore le genre, comme jonction de cet ensemble. Si nous avons prioritairement étudié la bisexualité, nous n’avons, dans ce travail, jamais quitté l’analyse critique de l’hétérosexualité et de l’homosexualité – et de l’homoparentalité – dans une société française que nous interrogeons par rapport à la pratique de la sexualité de ses membres. Une enquête de terrain a donc été nécessaire pour comprendre comment les Français considèrent ce lien tout en les interrogeant sur les notions qui sont chères à l’ensemble de notre problématique. Après avoir préalablement travaillé sur les théories psychanalytiques qui concernent la sexualité et les sexualités – notamment les théories freudiennes – notre étude de terrain nous a permis d’aboutir à la thèse selon laquelle l’existence réelle d’une sexualité politique démontre que nous entrons dans une nouvelle ère sexuelle, de nouvelles frontières entre ce qui est privé et ce qui est public naissant. En ce sens, nous sommes peut-être en droit de parler d’une nouvelle révolution sexuelle faisant suite à celle qu’a connu l’Occident dans les années 70, révolution sexuelle où, comme Michel Foucault l’affirmait déjà, la sexualité s’avère aisément démontrer sa puissance socio-politique, jusqu’à pouvoir parler de « monarchie du sexe ». A travers une analyse qui s’appuie sur une étude théorique et une enquête de terrain, cette thèse tente de mieux comprendre ce qui guide nos choix sexuels et affectifs et la façon dont nous gérons nos sentiments amoureux dans une société où les liens qui unissent le discours sexuel et les représentations politiques de cette même sexualité, semblent ambigus. Qu’en est-il, alors, de notre liberté sexuelle ? Plus encore, comment considérer la place nouvelle que les sexualités minoritaires prennent aujourd’hui en France ? La bisexualité est-elle l’incarnation d’une nouvelle révolution de la façon de vivre la sexualité et d’aimer ? / The aim of this thesis is to find out what guides our choices in terms of sexuality, private behaviour, in our social identity representation in western society and more precisely in France. Bisexuality embodies a new form of sexuality that questions the link that may exist between sex (and all the devices that go along with such as bisexual identity, bisexual militancy and the actual practice of bisexuality) and social institutions. Our thesis goes from the question of our sexual freedom all the way up to the hypotheses that we are the stakeholders and the victims at the same time of a power of sexuality that mingles institutional actions in our private sphere and opposition in our public sphere. Therefore sexuality becomes the object of political stakes and the object of a complex mechanism, a kind of machinery that intermingles with a variety of notions : body, desire, procreation, parenthood and gender as a link-up of the whole. While bisexuality being a priority in this study, the critical analysis of heterosexuality, homosexuality and homoparenthood in the french society is transversal, being questioned in relation to the actual practice of sexuality in the french society. A first survey helped us understand how french people look at this link and question the key-ideas wich are essential to our thesis. The psychanalytic theories on sexuality – and sexualities – and specifically the Freudian theories, together with our field survey, shows that we might be at the edge of a new sexual era, presenting new boundaries between the private and the public spheres. This allows us to talk about a new sexual revolution following the one that occured in the Occident in the 1970s. This sexual revolution, as asserted in his time by Michel Foucault, brings to mind the idea of a sexuality that reveals its social and political power and can lead us to speak of a « sexual monarchy ». Through this analysis based on a theoretical study and a field survey, this thesis helps us understand our sexual and emotional choices and the way we handle our love feeling in a society where the links between sexual speeches and their political representations seem to be ambiguous. This leads us to question our sexual freedom. Furthermore, how to consider the new place of sexual minorities in France today ? Is bisexuality the embodiment of a new revolution regarding how we live our sexuality and the way we love each other ?

Intrauterin fosterdöd (IUFD) definieras som ett barn som, efter 22 fullgångna graviditetsveckor, efter framfödandet inte visar några livstecken. Det drabbar drygt 400 barn i Sverige årligen. Enligt tidigare forskning har barnmorskan en viktig roll i att förbereda föräldrarna samt underlätta deras första möte med sitt döda barn. Ofta beskrivs barnmorskans arbete som glädjefyllt, men känslor som kan vara svåra att hantera väcks samtidigt som barnmorskan i sin vårdande roll skall arbeta stödjande och stärkande. Begränsat med studier finns på hur barnmorskan upplever denna situation. Syftet med studien är att belysa barnmorskans upplevelser i mötet med intrauterin fosterdöd. Studien utgår från en kvalitativ metod med induktiv ansats där åtta barnmorskor intervjuades. Datamaterialet analyserades med innehållsanalys, vilket ledde till fem kategorier och ett övergripande tema; Berikande möten skapas genom att våga vårda i sorg. De fem kategorierna var; Att vårda med en djupare relation, Att vårda innebär att ge det bästa, Att vårda med struktur är stödjande, Att vårda med egna känslor samt Att känna sig trygg underlättar vårdandet. Att möta IUFD och de föräldrapar som drabbats av detta ses av barnmorskorna i studien som ett värdefullt och berikande möte, vilket leder till fina och djupa relationer. I mötet önskar barnmorskan använda sin fulla potential som barnmorska och människa för att kunna ge föräldraparen en fin upplevelse och ett vackert första möte med sitt döda barn. Det mest centrala i mötet med IUFD är enligt barnmorskorna att vara ett stöd för det blivande föräldraparet genom att få möjligheten att skapa en miljö där föräldraparet kan känna sig trygga, omhändertagna och bekräftade. Att kunna finnas där för paret genom kontinuitet och närvaro i kropp och sinne, är enligt barnmorskorna oerhört betydelsefullt. I resultatet framkommer att det är föräldrarnas sorg som är i centrum och att barnmorskans egna känslor snarare handlar om deras förmåga att känna empati som medmänniska. / Intrauterine Fetal Death (IUFD) - the clinical term for stillbirth - is defined as the premature termination of a fetus after more than 22 full weeks of pregnancy and occurs in Sweden over 400 times per year. Prior research indicates that midwives play an important role in assisting births and preparing new parents. Midwifery is often described as satisfying and joyful work, however certain occurrences also raise difficult and painful feelings. While stillbirths are known to have a traumatic impact on mothers, there is only a limited number of studies to better understand the impact of IUFD on midwives. As such, the purpose of the study is to illuminate the experience of midwives exposed to IUFD. The study pursues a qualitative method, aiming to draw inductive conclusions based on interview with eight midwives. The data were analyzed using content analysis, which lead to five categories and one overarching theme. The broad theme was Enriching encounters are created by daring to care in grief. The five categories were: Providing care with a deeper relationship, Providing care entails giving the best, Providing care with structure is supportive, Providing care with one’s own feelings, Feeling secure aids providing care. The midwives interviewed saw encountering IUFD and parents affected by it as a valuable and enriching experience, which leads to deep and meaningful relationships. Midwives interviewed wish to exercise their full potential and help ensure the best possible experience for parents. The central concern when encountering IUFD is to support the parents by creating an environment where the parents can feel safe, cared for, and validated. To provide consistent, continuous, and present care is highly significant according to the midwives. Among the results, it is apparent that the grief of parents is central and that the midwife’s own feelings are more closely tied to their ability to empathize.

Title: The influence of dance training on mood and feelings of people with paraplegia Objectives: The objective of this work was to detect using POMS questionnaire, whether the dance education has a positive effect on mood of people with paraplegia. Specifically, we focused on feelings such as depression, activity, anxiety and fatigue. Methods: The survey is a quantitative type using the POMS questionnaire (Profile of Mood State). Research has become a set of 40 people with paraplegia. 20 people were the control group and 20 persons were experimental group. Results: Dance education has significantly reduce the feeling of depression, anxiety, fatigue, and increase activity in patients with paraplegia. Dance in our case, show better results than any other sporting activity. Keywords: Dance education, paraplegia, mood, feelings, emotions, sports, music, adapted physical activities

Diploma thesis "Psychological aspects of cyberbullying" deals with bullying, modern ways of communication and cyberbullying. It brings the main psychological knowledge connected to bullying, inquires into phenomena of communication using modern technologies and presents fundamental information about cyberbullying. The research part consists of qualitative and quantitative research. The purpose of qualitative research was to chart the phenomena connected to bullying and cyberbullying. The quantitative one informs then about the incidence of bullying and cyberbullying in the Czech Republic and conducts a survey of feelings, which are experienced by the victims of bullying and cyberbullying. The important part of the thesis is the statistical reliance analysis of those feelings according to various factors.

L’objectif de cette recherche est d’étudier l’incidence de la déficience visuelle sur l’estime de soi. Nous proposons une approche théorique de la théorie d’Alfred Adler « le complexe d’infériorité » afin d’étudier l’existence possible d’un complexe d’infériorité chez un malvoyant en raison de son infériorité organique. Grâce à l’approche de la psychologie interculturelle, cette recherche étudie les effets que la culture peut avoir sur l’estime de soi des malvoyants.Nous faisons l’hypothèse que la déficience visuelle a un effet négatif sur l’estime de soi, que les déficients visuels auraient un manque notable d’estime de soi, et que cela peut, parfois, se traduire par un complexe d’infériorité.Nous faisons également l’hypothèse que la variable culturelle représentée, en particulier, par les moyens qui favorisent l’autonomie et le regard de la société, joue un rôle important dans l’estime de soi des malvoyants.Les sujets de cette étude sont représentent 68 personnes malvoyantes et 112 personnes voyantes d’un âge moyen de 36 ans. L’Echelle Toulousaine de l’Estime de Soi a été utilisée pour mesurer l’estime de soi globale qui regroupe cinq domaines du soi.Les résultats révèlent un manque d’estime de soi chez les sujets malvoyants. Ils ne montrent pas de différences en ce qui concerne le sexe, ni la culture.Enfin, une approche clinique approfondie des études de cas confirme la théorie du complexe d’infériorité ; cette étude révèle, également, qu’un sentiment d’infériorité peut exister chez les malvoyants à cause de leur handicap. / The purpose of this research is to study the influence of visual impairment on the self-esteem. We propose a theoretical approach to the theory of Alfred Adler « the inferiority complex » in order to study the possible existence of an inferiority complex in the individuals with visual impairments because of their organic inferiority. In an approach to Cross-Cultural psychology, this research studies the effects which culture can have on the self-esteem of the visually impaired.Our hypothesis suggests that visual impairment has a negative effect on the self-esteem. That visually impaired would have a significant less self-esteem and that can, sometimes, to result in a inferiority complex. We also make the hypothesis that the cultural variable represented, in particular, by the means which support the autonomy and the glance of the society, plays an important role in self-esteem of the visually impaired.The subjects in this study consist of 68 visually impaired subjects and 112 subjects with normal vision (mean age = 36 years). The Toulouse Scale of Self-Esteem was used to measure the general self-esteem which gathers five fields of self-esteem.The results reveal a less self-esteem in blind subjects. They show no differences on this subject between the sexes, or between cultures. Finally, a clinical approach of clinical case study supports the theory of inferiority complex. It shows a feeling of inferiority that may exist among the visually impaired because of disability.

L’objectif de cette thèse est de chercher à savoir ce qui, dans la société occidentale actuelle et notamment en France, caractérise nos choix en termes de sexualité aussi bien dans nos comportements intimes que dans notre représentation sociale identitaire. La bisexualité nous semble incarner une nouvelle forme de sexualité qui pose le problème du lien qui existerait entre le sexe – et tous les dispositifs qui le sous-tendent, comme, par exemple l’identité bisexuelle, le militantisme bisexuel ou plus encore la simple pratique de la bisexualité – et les institutions sociales en place actuellement. Notre thèse a pris pour point départ la question de notre liberté sexuelle pour aboutir à l’hypothèse selon laquelle nous nous révélons être les acteurs autant que les victimes d’un pouvoir de la sexualité qui mêle action institutionnelle sur notre sphère privée et résistance de chacun d’entre nous dans l’espace public. Ainsi, la sexualité est prise ici comme un objet où des enjeux politiques se jouent et participent à un mécanisme complexe dont les rouages font interagir des notions multiples : le corps, le désir, la procréation, la parentalité, mais encore le genre, comme jonction de cet ensemble. Si nous avons prioritairement étudié la bisexualité, nous n’avons, dans ce travail, jamais quitté l’analyse critique de l’hétérosexualité et de l’homosexualité – et de l’homoparentalité – dans une société française que nous interrogeons par rapport à la pratique de la sexualité de ses membres. Une enquête de terrain a donc été nécessaire pour comprendre comment les Français considèrent ce lien tout en les interrogeant sur les notions qui sont chères à l’ensemble de notre problématique. Après avoir préalablement travaillé sur les théories psychanalytiques qui concernent la sexualité et les sexualités – notamment les théories freudiennes – notre étude de terrain nous a permis d’aboutir à la thèse selon laquelle l’existence réelle d’une sexualité politique démontre que nous entrons dans une nouvelle ère sexuelle, de nouvelles frontières entre ce qui est privé et ce qui est public naissant. En ce sens, nous sommes peut-être en droit de parler d’une nouvelle révolution sexuelle faisant suite à celle qu’a connu l’Occident dans les années 70, révolution sexuelle où, comme Michel Foucault l’affirmait déjà, la sexualité s’avère aisément démontrer sa puissance socio-politique, jusqu’à pouvoir parler de « monarchie du sexe ». A travers une analyse qui s’appuie sur une étude théorique et une enquête de terrain, cette thèse tente de mieux comprendre ce qui guide nos choix sexuels et affectifs et la façon dont nous gérons nos sentiments amoureux dans une société où les liens qui unissent le discours sexuel et les représentations politiques de cette même sexualité, semblent ambigus. Qu’en est-il, alors, de notre liberté sexuelle ? Plus encore, comment considérer la place nouvelle que les sexualités minoritaires prennent aujourd’hui en France ? La bisexualité est-elle l’incarnation d’une nouvelle révolution de la façon de vivre la sexualité et d’aimer ? / The aim of this thesis is to find out what guides our choices in terms of sexuality, private behaviour, in our social identity representation in western society and more precisely in France. Bisexuality embodies a new form of sexuality that questions the link that may exist between sex (and all the devices that go along with such as bisexual identity, bisexual militancy and the actual practice of bisexuality) and social institutions. Our thesis goes from the question of our sexual freedom all the way up to the hypotheses that we are the stakeholders and the victims at the same time of a power of sexuality that mingles institutional actions in our private sphere and opposition in our public sphere. Therefore sexuality becomes the object of political stakes and the object of a complex mechanism, a kind of machinery that intermingles with a variety of notions : body, desire, procreation, parenthood and gender as a link-up of the whole. While bisexuality being a priority in this study, the critical analysis of heterosexuality, homosexuality and homoparenthood in the french society is transversal, being questioned in relation to the actual practice of sexuality in the french society. A first survey helped us understand how french people look at this link and question the key-ideas wich are essential to our thesis. The psychanalytic theories on sexuality – and sexualities – and specifically the Freudian theories, together with our field survey, shows that we might be at the edge of a new sexual era, presenting new boundaries between the private and the public spheres. This allows us to talk about a new sexual revolution following the one that occured in the Occident in the 1970s. This sexual revolution, as asserted in his time by Michel Foucault, brings to mind the idea of a sexuality that reveals its social and political power and can lead us to speak of a « sexual monarchy ». Through this analysis based on a theoretical study and a field survey, this thesis helps us understand our sexual and emotional choices and the way we handle our love feeling in a society where the links between sexual speeches and their political representations seem to be ambiguous. This leads us to question our sexual freedom. Furthermore, how to consider the new place of sexual minorities in France today ? Is bisexuality the embodiment of a new revolution regarding how we live our sexuality and the way we love each other ?