Syftet med denna undersökning är att undersöka om och hur pedagoger och barn stöttar yngre barns kommunikation i sandlådan och utröna vilka eventuella artefakter som brukas i samtalsinteraktion med andra individer under sandlådeaktiviteter. Undersökningen genomfördes med observation som metod. Insamlingen av data skedde via fältanteckningar med papper och penna. Resultatet analyseras genom ett sociokulturellt perspektiv, då fokus för denna undersökningligger på språklig interaktion. Resultatet av vår undersökning visar vikten av pedagogers eller andra barns stöttning för att stödja de yngre barnens språkutveckling och kommunikationsförmåga. Barnens engagemangsnivå kunde speciellt uttydas i sångaktiviteter och lekaktiviteter, där pedagogerna använde varierade metoder för att kunna stötta barnen i deras samtalsinteraktion. Sång, sagoberättande,pedagogernas stöttande i kreativa lekar samt pedagogernas engagemang och inkänningsförmåga visade sig vara framgångsfaktorer i stöttningen av de yngre barnens samtalsinteraktion. Då utomhusforskning om barns samtalsinteraktion och språkliga utvecklingsmöjligheter är försumbar bör mer forskning genomföras för att minska denna kunskapslucka.

In this essay, I examine the conception of metaphysical desire as understood by Emmanuel Levinas within his work Totality and Infinity. The main problematic of the work is whether a relationship with an absolute Other, understood as a positive infinity, that is posited beyond the realm of the I, is possible, or whether the totality of the same is inevitable. I present metaphysical desire to the Other as a crucial point in Totality and Infinity, which in its endless-growing hunger beyond satisfaction becomes an infinity within a finite subject, therefore sets up the relationship between the I and the infinite Other, as a concretization of the idea of infinity. In addition, I construe, in the light of the critique of Levinas by Jacques Derrida and other research, an understanding of metaphysical desire as a pathos of ethics that interrupts the spatio-temporality of the same by being a spatio-temporality which opens the I and directs it toward the Other without abolishing their distance. In this neverending movement the egoism of the I is discontinued and peace becomes possible without resulting in totality. Instead, the movement toward the infinite Other is a movement toward an uncharted future, a movement which consists of an infinite dialogue with the Other.

This thesis treats the phenomenon of Singing Experience. Its purpose is to reveal the content that constitutes the phenomenon of singing from the singers’ point of view. Singing should be understood as a unique vocal expression carried by tones in a form that is sonorous, alive and fluid. The singing is in the context of singing with others. In order to perform a study that aims to reveal content within a phenomenon, the study uses a phenomenological approach from a first-person perspective, which is also my own perspective as the singer as well as the researcher. The interest in the field has arisen from the experience of singing with people who do not seem to notice that they sing out of tune. This has led to the thoughts that the phenomenon of singing includes different contents for different people in different situations. The phenomenological methods provide cogitations to stretch the particular situated momentary experience into the sphere of the possible experience. In the thesis the result of this eidetic study is described with its general essence a “musical vocal confirmation of my existence in the world” as well as a description of the constitution of the phenomenon of singing. The description of the phenomenon is a description of the essences of the lived-body, as well as the immanence of emotion and cogito. The description also includes the surrounding world, which harbours the dimension of the real as well as inter-subjective transcendence concerning time and space, humanity, music and the divine. All of the essences have shown to be essential essences of the experience of singing. This, however, is dependent on how the phenomenon of existence is regarded: to exist in a wide or a narrow sense, including or excluding the transcendent aspects of the phenomenon of singing.

This essay deals with how we can look at children's differences and create an approach through interculturality as a method. The essay highlights the importance of collegial reflection, but also the individual reflection and that it is a necessity to create a common consensus on how to work with children who have a different pattern of behavior. The act describes two different events where staff from other departments act in such a way that I react to their attitude towards children who have a different behavior or a variation in function. But the dilemma of the event is also a non-action by me, as I feel that I am not acting in such a way as I should, which raises questions within me, over what is stopping me? and how is it that we look at children's differences so differently? With the help of literature that gave the opportunity for reflection on how an intercultural approach can be created and understanding of the importance of intersubjectivity in relationships, I have gained a greater understanding of how I should act in the future. The literature I have used mainly is articles written on behalf of Skolverket, Emilson,  Lahdenperä,  Edfeldt and Brodin and Hylander that describe Daniel  Stern's method of intersubjectivity. And Emilson's thesis The desirable child: education expressed in everyday communication documents between teachers and children in preschool. The result that I have come up with after putting myself into different perspectives, read and reflected on the dilemma is that Today I understand the importance of us thinking through and conducting a dialogue about how we can create an understanding of children's inequality and their abilities. But also how complex the work with values and norms is. But that just by taking time to reflect and say to each other can still create an understanding of how we think and why.  Collegial reflection is therefore important. / Denna essä tar upp hur vi kan se på barns olikheter och skapa ett förhållningssätt genom interkulturalitet som metod. I essän belyses vikten av kollegial reflektion, men även den individuella reflektionen och att det är en nödvändighet för att skapa en gemensam samsyn i hur vi ska arbeta med barn som har ett avvikande beteendemönster. I essän beskrivs två olika händelser där personal från andra avdelningar agerar på ett sådant sätt att jag reagerar över deras förhållningssätt gentemot barn som har ett avvikande beteende alt. en funktionsvariation. Men dilemmat i händelsen är även en icke handling från mig, då jag känner att jag inte agerar på ett sådant sätt som jag borde, vilket väcker frågor inom mig, över vad är det som hindrar mig? och hur kommer det sig att vi ser på barns olikheter så olika? Med hjälp av litteratur som gav möjlighet till reflektion över hur ett interkulturellt förhållningssätt kan skapas och förståelse för intersubjektivitetens betydelse i relationer, har jag fått en större förståelse för hur jag borde agera i framtiden. Litteraturen jag använt mig främst av är artiklar som är skrivna på uppdrag av Skolverket, Emilson, Lahdenperä, Edfeldt samt Brodin och Hylander som beskriver Daniel Sterns metod om intersubjektivitet. Samt Emilsons avhandling Det önskvärda barnet: fostran uttryckt i vardagliga kommunikationshandlingar mellan lärare och barn i förskolan. Resultatet som jag har kommit fram till efter att ha satt mig in i olika perspektiv, läst och reflekterat över dilemmat är att jag idag förstår vikten av att vi tänker igenom och för en dialog om hur vi kan skapa en förståelse för barns olikhet och deras förmågor. Men även hur komplext arbetet med värderingar och normer är. Men att just genom att ta tid för att reflektera och säga till varandra ändå kan skapa en förståelse för hur vi tänker och varför. Därför är det viktigt med kollegial reflektion.

Syftet med studien är att skapa en förståelse för förskollärares interaktioner med barn i den fria leken genom begrepp inom en lekresponsiv undervisning. Forskning visar på att förskollärares interaktioner med barn under den fria leken leder till en ökning av barns självsäkerhet och självständighet. Däremot säger också forskning att förskollärare föredrar åskådarrollen i barns lek framför ledarrollen och att även när förskollärare ser det viktiga i den fria leken så spenderar majoriteten av de tiden utom synhåll för barnen. Studien utgår ifrån en kvalitativ ansats där fyra förskollärare från fyra olika förskolor från två kommuner i södra Sverige har intervjuats. Intervjuerna analyserades utifrån begrepp inom lekresponsiv undervisning. I resultatet framkom det att förskollärare använder sig av den lekresponsiva undervisningen och begreppen visade sig relevanta som analysredskap. Resultatet visade att förskollärarna är villiga att engagera sig i barnens fria lek med frågor och genom att vara en aktiv roll i leken. Detta samtidigt som att barnen i förskollärarnas exempel oftast ville engagera andra barn och vuxna i leken och att även då frågor och konflikter ibland uppstod så kunde leken alltid fortsätta efteråt. Det kom även fram att förskollärarna ibland ser sig själva som ett störningsmoment i den fria leken och därför placerar sig utanför barns lek i vissa tillfällen. Dock så anser förskollärarna att det fortfarande är viktigt att vara en aktiv observatör genom att fortfarande vara i samma rum som barnen.

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.

Languages are a central aspect of communication, and also strongly related to ideas about belonging and identity. Language is a necessary knowledge to speak, act and make connections with other people, and also seen as an essential aspect of integration. However, as languages are connected to resilient norms in society, there are ideas of “good” and “bad” language use. This study examines migrated academic individuals and their use of acquired Swedish, to see how their language use is experienced as a communication tool and as a marker of inclusion. To live with a second language is different from learning it. A phenomenological perspective is applied to explore the lifeworlds of the individuals, to see how language use and its consequences are embodied and resulting in emotions and strategies. This is done by interviews and observations combined with language portraits and language diaries. The study shows that language is done by languaging (språkande), understood as an action of making language. The making of language includes a range of communicative elements and also the experiences, strategies and emotions that the language experiences result in. With the concept of languaging, the focal point is how language is made meaningful, as a tool that you communicate with, as well as live with.

I föreliggande studie undersöktes kommunikativa resurser i samtal mellan tre personer med afasi och deras respektive logoped/anhörig. Syftet var att identifiera och analysera resurser som samtalsdeltagarna gemensamt använde för att uppnå intersubjektivitet. Vidare undersöktes om det, utifrån vem personen med afasi samtalade med, fanns någon inverkan på hur de kommunikativa resurserna användes. Sex dyader spelades in och samtalsanalys användes för att studera materialet. Samtalsämnen valdes fritt av samtalsdeltagarna. Analysen resulterade i identi¬fie¬ring av tre bevarade resurser hos personerna med afasi; upprepningar, gester och skratt. Det gemensamma för dessa resurser var; att de förekom i den naturliga sekventialiteten i samtalet, att deras kommunikativa funktioner uppstod i samarbetet mellan samtalsdeltagarna och att de bidrog till intersubjektiviteten. Resurserna visade även på en social kompetens hos deltagarna med afasi som ofta döljs av de språkliga hindren. Då de kommunikativa resurserna fick liknande funktioner i de olika dyaderna, är resultatet troligen generaliserbart till annan interaktion där personer med afasi deltar. Resursernas kommunikativa funktioner föreföll inte bero på vem samtalspartnern var. Slutsatsen var att språklig kompetens hos personer med afasi framför allt bör ses ur ett inter¬aktivt perspektiv och att ett sådant förhållningssätt är önskvärt i logopediskt behandlingsarbete. / Analysis of Talk-in-Interaction involving People with Aphasia and Speech and Language Pathologists/Spouses: The Use of Communicative Resources in Collaboration toward Intersubjectivity. In the present study, communicative resources in conversations involving three persons with aphasia and their speech and language pathologists/spouses were investigated. The main purpose was to identify and analyse collaboratively used resources for achieving intersubjectivity. In addition, possible changes in the use of the communicative resources depending on conversational partner were investigated. The conversations of six dyads were recorded and analysed. Conversational topics were chosen by the participants. Through the analysis three preserved resources for participants with aphasia could be identified; repetitions, gestures and laughter. All resources occurred within the natural sequentiality of the conversation, their communicative functions emerged in collaboration of the participants and contributed to intersubjectivity. The social competence of the persons with aphasia, often concealed by the language impairment, was also revealed. The results may possibly be generalised to other communicative activities where persons with aphasia participate, since similar communicative functions were achieved through the same resources in different dyads. The functions of the resources were not determined by conversational partner. To conclude, it may be argued that linguistic competence of persons with aphasia should mainly be considered in an interactive perspective and that this view is preferred in language therapy.

The study of supernatural beliefs has been a major field in anthropology throughout its history. The study of paranormal experiences as such, however, has been largely left for folklorists to handle. This paper is an attempt to study the genesis, structure and interpretative schemes of narratives of paranormal experiences, specifically ghosts and hauntings, so that through the figure of the ghost (our perception of it, the ways in which we interact with it, how we read it and then talk about it) core experiences that turn non-believers into believers and believers into collectivities can become visible. Because experience is, for those who are said to have had paranormal encounters, what turns beliefs (or disbelief) into certainties, I have focused on theories that set experience and individual constructions of reality at the center of the actor-structure relation. My main purpose is to explore people’s narratives of alleged paranormal occurrences as they develop from individual experiences to cultural systems of legitimized meanings, in order to understand the processes that dynamically link micro and macro levels. I contend that a deeper understanding of all elements involved in the production of the personal-collective will further the development of better analytical tools to study the broad spectrum of cultural matter that escapes formal inquiry due to an old-yet-still-predominant divide between the objective and subjective, concrete and abstract, material and immaterial, public and private -dichotomies that lie at the very core of social and cultural theory. Through compelling analyses of ethnographic accounts on ghosts and the haunted I seek to reformulate the premises on which we understand this dilemma.

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