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Syftet med vår studie var bland annat att undersöka vilken uppfattning “de stulna barnen” har på sin identitet samt deras syn på internationell adoption. En annan aspekt var också att utreda intervjupersonernas upplevelser av den hjälp och det stöd de fick av samhället isamband med att oegentligheterna uppdagades. Men framför allt ville vi belysa den situationde adopterade befinner sig i efter att de har fått reda på att de adopterats bort från sinarespektive familjer utan föräldrarnas medgivande. Den metod vi använt för att genomföra vår studie är kvalitativ analys, med induktivt förhållningssätt, där det empiriska materialetbestår av intervjuer med tre personer som blivit adopterade från Chile under 1970- och 1980-talet. Intervjuerna bearbetades och analyserades med hjälp av tematisk analys. Deteorier som valdes för studiens analysdel är Eriksons och Stiers teorier omidentitetsutveckling, Cullbergs kristeori samt Goffmans teori om stigma. Vi bestämde oss fördessa för att fördjupa förståelsen av intervjupersonernas upplevelser av sina adoptionshistorier. Våra slutsatser av denna studie är att samhället brustit i samband med att de misstänkta illegala adoptionerna från Chile uppdagades. De drabbade borde fångats upp och erbjudas adekvat hjälp och stöttning. De har istället fått söka stöttning genom föreningen Chileadoption.se och genom andra med liknande historier. Staten borde, enligt intervjupersonerna, ändå ta sitt ansvar då det är på grund av bristande rutiner och processer som de illegala adoptionerna har kunnat genomföras. Vi kan även se att våra intervjupersoner på olika vis har ändrat sin syn på internationell adoption efter att de själva har fått reda på sanningen om att de blivit stulna från sina biologiska föräldrar. Sammantaget hittar vi likheter såväl som skillnader på hur våra intervjupersoner upplevt sina liv som adopterade utifrån identifierade teman så som; tacksamhet, utanförskap, identitet och samhörighet. / The purpose of our study was, partly to investigate what perception "the stolen children" have of their identity but also their views on international adoption. We were also interested in examining the interviewees' experiences of help and support from society when their regularities were discovered. But above all, we wanted to shed light on the situation the adoptees find themselves in after they have found out that they have been adopted away from their respective families without the parents' consent. The method we used to conductour study is qualitative analysis, with an inductive approach, where the empirical materialconsisted of interviews with three people who were adopted from Chile during the 1970sand 1980s. The interviews were analyzed using thematic analysis. The theories chosen forthe study's analysis are Erikson's and Stier's theories of identity development, Cullberg's crisis theory and Goffman's theory of stigma. We decided on these in order to be able to further discuss the interviewers' experiences of their adoption stories and experiences. Our conclusions from this study are that society has failed in connection with the discoveryof the suspected illegal adoptions from Chile. The victims should have been offered adequate help and support. Instead, they have had to seek support through the association Chileadoption.se, and through others with similar stories. The state should, according to the interviewees', have taken its responsibility, as it is due to their lack of routines and processes that the illegal adoptions have been able to continue. We can also state that our interviewees have changed their view on international adoption after they themselves found out the truth about the actual facts, i.e. that they were stolen from their biological parents. Overall, based on identified themes such as; gratitude, exclusion and identity and belonging, we find similarities, but also differences, in how our interviewees have experienced their lives asadopted.

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This feasibility study examined if adolescents (n=14) ages 10-14 who were assigned to an emotional support classroom could learn the principles of gratitude through a teacher taught gratitude curriculum. I was interested in the following research questions: (1) Can the Froh curriculum be implemented with fidelity in an adolescent ES class? (2) When implemented with fidelity, does the curriculum result in adolescents in ES classes learning gratitude skills? (3) Does the curriculum lead to increases in gratitude and pro-social behavior as measured by independent scales? (4) How do students feel about the curriculum? The results were that the fidelity measure yield 100% and students scored an average of 78% on the lesson posttests indicating that they had a basic understanding of the content. A significant result was found using a paired samples t-test and a non-parametric Wilcoxin test for the Gratitude Questionnaire (GQ-6) p = .019, and the strengths and difficulties questionnaire (SDQ) pro-social behavior subscale score p = .002 from pre to post-testing. The Gratitude Intervention Rating Scale: Post Implementation, results showed that students felt they learned the lessons. The students felt that their teacher should use the curriculum with other students because they felt it helped them in their daily lives. Overall, the results indicated that it is feasible to use Froh’s (2014) gratitude curriculum with students assigned to an emotional support classroom. / Educational Psychology

[pt] A saúde mental é atualmente uma preocupação pertinente em escala global e, para uma parte significativa da população mundial, está intrinsecamente ligada ao seu trabalho. Este fato representa um desafio notável para as organizações, resultando em custos consideráveis para os empregadores e para a sociedade em geral. Este estudo de viabilidade teve como objetivo desenvolver um protocolo para investigar os efeitos de uma intervenção de gratidão na saúde mental de líderes no mercado de trabalho brasileiro. Um programa experimental on-line de quatro semanas com um desenho empírico quantitativo para induzir a gratidão e observar a variação nos níveis de depressão, ansiedade e stress, bem como a autocompaixão, respostas ruminativas e crenças perfeccionistas. Adicionalmente, pretendeu-se identificar possíveis obstáculos à promoção da gratidão num ambiente empresarial. O programa consiste de diferentes tarefas, adotando escalas de autorrelato com estatísticas descritivas para ilustrar as características da amostra e as diferenças entre os grupos nas variáveis dependentes. Para testar a viabilidade, uma amostra de 134 líderes foi dividida em dois grupos equilibrados: experimental (intervenção) e de controle (em lista de espera). Foi possível observar resultados significativos na redução de sintomas de problemas de saúde mental, com redução dos escores de ansiedade, estresse e depressão, quando comparados ao grupo controle. O programa pode contribuir para o campo de pesquisa da saúde mental corporativa e para o desenvolvimento de futuras intervenções de gratidão no Brasil e no mundo. / [en] Mental health is major concern on a global scale, and for a significant portion of the worldwide population, it is intricately linked with their work. This presents a notable challenge within the workplace, resulting in considerable costs for employers and society at large. This feasibility study aimed to develop a protocol to investigate the effects of a gratitude intervention on the mental health among leaders within the Brazilian labor market. A four weeks online experimental program with a quantitative empirical design to induce gratitude and observe variation in levels of depression, anxiety and stress, as well as self-compassion, ruminative responses and perfectionist beliefs. In addiction it aspired to identify possible obstacles to fostering gratitude within a corporate environment. The program consists of different tasks, adopting self-report scales with descriptive statistics to illustrate the characteristics of the sample and the differences between the groups in the dependent variables. To test the feasibility, a sample of 134 leaders were divided in two balanced groups: experimental (intervention) and control group (on the waiting list). It was possible to observe significant results in reducing scores for mental health problems, with reduction in anxiety, stress, and depression scores, when compared to controls. Thus, the program could contribute to the field of corporate mental health research and the development of future gratitude interventions in Brazil and worldwide.

Made available in DSpace on 2016-07-27T13:47:54Z (GMT). No. of bitstreams: 1 Ana Pinheiro.pdf: 439290 bytes, checksum: 18a6495b703c7e2e818ba94df16529dc (MD5) Previous issue date: 2004-08-19 / This dissertation is a bibliographic and empirical study which intends to aunch in the academic milieu not only the gift-giving analysis but its role in production and reproduction of social ties as well as its place and importance in the different forms of societies. Based on Mauss theory, gift-giving is in all societies, be modern, be traditional. This theory comprises of a genuine social system, with its own specificities and differences. The present study contains a discussion based on those authors who were inspired by Maussian literature. Mauss argues that the gift-giving is a paradigm which is peculiar to social sciences and he suggests that a societys formed by a primary social rule, that is, the process of gift-exchange for giving, receiving and rewarding. All of them create the cement bonds of social solidarity which are more important than the output of goods. In the light of Mauss theory, this research aims to link his ideas and Procissão do Fogaréu da Cidade de Goiás Cresset Procession in Goiás Town -. It presupposes that the procession is seen as an event which dramatizes the major gift-giving act in the Christian imaginary, that is, Jesus Christ donation to save the world. The procession is a dramatic representation whose ritual reports the bible text, and at same time, the local tradition which is experienced and defined by the people who live in Goiás Town. / O presente trabalho é um estudo bibliográfico e empírico que busca colocar no meio acadêmico, a análise da dádiva e seu papel na produção e reprodução do laço social, bem como seu lugar e importância nas diversas formas de sociedade que coexistem nos dias de hoje. Segundo essa teoria, a dádiva está presente em todas as partes da sociedade, tanto nas modernas, como nas mais tradicionais. Desta forma, ela constitui um sistema social genuíno, com especificidades próprias e diferentes dos outros sistemas existentes na sociedade. Todo o trabalho demonstra uma maior afinidade por aqueles autores inspirados por leituras maussianas. Para Mauss, a dádiva é um paradigma próprio das ciências sociais e sugere que a sociedade se forma a partir de uma regra social primeira, a obrigação de dar, receber, retribuir e que a constituição do vínculo social é mais importante do que a produção de bens. A proposta da dissertação objetiva estabelecer uma conexão entre os estudos de Mauss e a Procissão do Fogaréu da Cidade De Goiás, partindo do pressuposto de que o evento teatraliza o maior ato de gratuidade do imaginário cristão: a entrega de Jesus Cristo para a salvação do mundo. A procissão é um ritual que, narrando um texto bíblico, superpõe, através de sua representação dramática, uma tradição vivida e definida localmente.

Due to intense competition, retail stores are today forced to come up with exciting new sales promotional ideas to remain a relevant choice for customers. Gift giving is a sales promotional tool which has previously demonstrated to increase customer satisfaction and spending - an ideal situation for any retailer. However, gift giving has only been researched and confirmed for retailers that offer consumable goods. It has yet to be measured in a context where it is of greater difficulty for the customer to spend more than planned. This research fills that void by conducting a field experiment at a retail store offering durable shopping products.The purpose of the study is to investigate the effect gift giving has on gratitude, obligation, satisfaction, impulsive buying, and spending at a retail store offering durable shopping products. Through a field experiment, the study tests the effect on these variables of both small and large gifts and explore whether customer spending increases alongside the gift’s monetary worth.To complete the purpose of the study, a case company representing a durable shopping products retailer was selected. A field experiment was setup with two experimental groups and one control group. The results from the manipulation were collected through questionnaires which included questions pertaining to the study’s five variables. The collected data was then analysed through the statistics program SPSS.The only emotion that is affected from providing gifts in this retail environment is obligation, a negative emotion, which in turn decreases customer satisfaction. Since giving a gift only evokes negative emotions, it is concluded that a durable goods retailer should not use gift giving as a sales promotional tool. Additionally, when given a large gift, customer spending decreases considerably. This could imply that gift giving does not work in this retail environment, or that an extraneous variable affected the experiment’s outcome.

Made available in DSpace on 2014-12-17T15:12:18Z (GMT). No. of bitstreams: 1 VeronicaCN_DISSERT.pdf: 467775 bytes, checksum: e391719d7a608f581226a6b2a51e8129 (MD5) Previous issue date: 2013-12-18 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior / O intuito dessa disserta??o consiste em apresentar a quest?o da linguagem e do pensamento a partir da Carta Sobre o Humanismo (1946), em di?logo com Ser e Tempo (1927) e com obras posteriores de Martin Heidegger (1889-1976). Exp?e-se a cr?tica heideggeriana ? abordagem instrumental e antropol?gica dessas quest?es, apresentando-se a interpreta??o da linguagem e do pensamento enquanto destino e gratid?o ao Ser, contextualizadas com a conquista do homem pastor resultante do afastamento do humanismo tradicional, isto ?, da metaf?sica da subjetividade

Dans nos pays occidentaux, les spécialistes de la question du vieillissement avancent que l'un des paradoxes du discours contemporain privilégiant d'une part, l'autonomie et d'autre part, le maintien de la dépendance des personnes âgées, s'avère fort préjudiciable à cette population.Si tous parlent d'autonomie peu évoquent la responsabilité. Pourtant, l'homme apparaît comme le sujet moral qui doit répondre de ses actions. car la véritable expérience de la responsabilité exige de réunir concrètement deux relations fondamentales: la responsabilité pour son agir propre et la responsabilité pour le monde. L'autonomie responsable des personnes âgées est donc tributaire de deux facteurs importants: la personne elle-même et la société dans laquelle elle vit. Si la résilience est une condition qui relève directement de la personne, la créativité dépend tout autant du talent personnel que des conditions dans lesquelles la société met à la disposition de la personne pour se réaliser.D'où l'intérêt grandissant vers l'éthique qui d'une part, impose une vision participative de l'autonomie c'est-à-dire une vision qui renforce le lien social et refuse l'assistance; d'autre part, le développement d'une démarche qui réalise les conditions de cette autonomie responsable en amorçant un processus d'éducation tout au long de la vie. C'est ce qu'a bien compris l'un des philosophes du vingtième siècle, Hans Jonas, qui a précisé sous le nom de principe responsabilité, une règle d'éthique à laquelle on ne saurait s'opposer.C'est donc dans cette optique que nous essayons de voir s'il est encore possible de maintenir chez les personnes âgées vivant dans nos sociétés, une autonomie responsable. / In our countries of the West, the fact that experts in the matter of aging put forth the idea that one of the paradoxes of the present debate, on the one hand, promoting the preservation of autonomy and, on the other, keeping the elderly dependent, proves to be most detrimental to this part of the population.While many speak of autonomy, few promote responsibility. Still, man appears to be, as it were, the moral subject who, must be accountable for his actions, for the true experience of responsibility requires that two fundamental relationships come together in reality: responsibility for one’s own deeds and responsibility to the world.Responsible autonomy of the elderly flows therefore from two important elements: the person and the society in which the person lives. If resilience is a condition that is a direct trait of the person, creativity depends as much on the personal talent as on the conditions which society makes available to the person to be fulfilled.Hence, the growing interest in the ethics which, on the one hand, imposes a participating vision of the autonomy, that is, a vision that reaffirms the social bond and rejects assistance: on the other hand, the development of an initiative that fulfills the conditions of this responsible autonomy by preparing a process of education all through his life. This is what one of the philosophers of the twentieth century understood so well, Hans Jonas, who stated precisely under the name of principle of responsibility, a rule of ethics which we cannot oppose. It is therefore from this point of view that we strive to see if it is still possible to maintain a responsible autonomy in the elderly persons living in our society.

Syftet med denna studie är att undersöka om det finns ett samband mellan beviljad asyl och en förväntan om tacksamhet hos individer som av flyktingskäl har beviljats asyl i Sverige, samt om förväntan om tacksamhet har en påverkan på en individs integrationsprocess. Detta undersöks utifrån sju semi-strukturerade intervjuer med respondenter som alla har beviljats asyl i Sverige och är svenska medborgare. Insamlade data har analyserats och diskuterats utifrån gästfrihetsperspektivet, en teori om gästfrihet ur en flyktingkontext. I syfte att analysera insamlade data har en tematisk analys tillämpats på materialet. Resultatet i denna studie visar på att det finns ett samband mellan beviljad asyl och förväntan om tacksamhet, men att sambandet påverkas av olika faktorer. Orsaken till varför en individ har tvingats lämna sitt hemland samt kunskap om kolonialismens påverkan på en individs flykt är två faktorer som i denna studie framgår som avgörande för hur förväntan om tacksamhet tar sig i uttryck. Vidare framgår det i studien att tacksamhet kan upplevas som både förväntad och automatisk men att båda påverkar en individs integrationsprocess och skapar en känsla av att behöva ge tillbaka till Sverige för att man har beviljats asyl. Det är utifrån detta inte specifikt känslan av förväntan om tacksamhet som påverkar en individs integrationsprocess. Det är snarare känslan av tacksamhet, oavsett om den är förväntad eller automatisk, som har en påverkan på integrationsprocessen. / The purpose of this study is to examine if there is a relation between granted asylum and expectation of gratitude in individuals who have been granted asylum in Sweden, and whether expectation of gratitude has an impact on an individual’s process of social integration. This is examined through seven semi-structured interviews with respondents who have all been granted asylum in Sweden and hold Swedish citizenship. The theory of hospitality from a refugee context has been used to analyze and discuss collected data. In order to analyze and discuss collected data, a thematic analysis has been applied to the material. The results of this study show that there is a connection between granted asylum and expected gratitude, though the connection is affected by various factors. The reason why an individual has to leave their home country as well as knowledge of how colonialism has an impact on an individual’s displacement are two decisive factors for how expected gratitude is experienced. Furthermore, the study shows that gratitude can be experienced as either expected or automatic, but both affect an individual’s process of social integration and tend to create a feeling of being obliged to give back to Sweden as a gesture of gratitude for being granted asylum. However, it is not specifically the feeling of expected gratitude that influences an individual’s process of social integration. It is rather the feeling of gratitude, whether it is expected or automatic, that has the definite impact on the process of social integration.