Stimulated by the economic theories of Richard Florida (2005), the City of Tampa established the Office of Creative Industries (OCI) to oversee efforts to strengthen the presence and visibility of "the arts." This thesis presents ethnographic research focused on practices, and perspectives among members of the OCI's service population. From July 2006 to July 2007, I conducted fieldwork among a diverse group of stakeholders possessing a unique connection to the aims of the OCI. The central problem addressed in this research looks at the degree to which cultural change occurs from participatory, grass-roots initiatives, rather than ones emanating from "the top" based on the economic concerns derived from largely quantitative approaches. The experiences and perspectives presented in this thesis provide a rich qualitative picture of cultural production in Tampa. While exploratory in nature, this research reveals some key considerations for city governments concerning cultural policy. This thesis concludes with discussion of theoretical and methodological implications of findings and calls for practice oriented approaches within urban development settings.

Underprepared students desiring to enter teacher education programs struggle to achieve minimum state-required Praxis I exam scores. This problem affects teacher education programs, student success, and university enrollment and retention. With proper resources and support, these students may experience personal and academic success that may be transferred to their own students once they are certified teachers. At the participating mid-South university, the effectiveness of the existing remedial program was unknown. The study's purpose, rooted in the constructivist learning principles of Dewey and Bruner, was to address the effectiveness of the local university's existing remedial program in assisting the teacher education students in meeting state testing requirements. In this qualitative case study, existing deidentified student Praxis I scores (n = 41), archived remedial course information and departmental records, and deidentified course grades were analyzed descriptively and collectively to determine the effectiveness of the remedial program. All data were coded and analyzed for patterns to reveal problems or resources relative to student performance. Key findings indicated that although the remedial courses addressed many Praxis I concepts, a redesign of the content and instructional approach may benefit underprepared students. Recommendations included using the data-based white paper produced from this study as a guide to improve remedial courses. This study may affect social change by providing an innovative approach to improve remedial programs to affect student achievement outcomes.

This thesis explores and seeks to unsettle the tenacity of white settler privilege in child and youth care (CYC). I first acknowledge the significant leadership of Indigenous and nonwhite activist-scholars to address the ongoing overrepresentation of Indigenous families across colonial systems in which CYC practitioners work. This qualitative study interrogates how white settler CYC practitioners approach issues of colonial and systemic racialized violence targeting Indigenous children, youth, families, and communities. Experienced, politicized frontline practitioners working in the CYC field were invited to examine how they understand, name, reproduce, contest, and struggle with white settler privilege in their practice. My study findings are organized along four themes that attend to systemic issues and the difficulty of challenging dominant white norms and conventions in the CYC field: (1) working in colonial violence and racism; (2) white settler fragility; (3) power and privilege; and (4) troubling allyship in the CYC field. The findings explore the complex individual and collective ethical responsibilities of white settler CYC practitioners and formulate responsive, embodied ethics rooted in solidarity and an anticolonial, antiracist, intersectional praxis. / Graduate / 2020-09-04

O presente estudo tem como tema principal o reconhecimento, a emancipação e a justiça na Teoria Crítica de Axel Honneth. A partir da exposição analítica de alguns textos do autor, procura-se compreender as fundamentações normativas sobre a relação entre justiça e práxis. O trabalho faz uma abordagem interdisciplinar sobre a concepção de justiça e suas possibilidades de realização na realidade social. O primeiro capítulo apresenta um esboço da Teoria Crítica de Horkheimer, Adorno e Habermas e as respectivas críticas de Honneth a esses modelos em sua tese de doutorado Kritik der Macht: Reflexionsstufen einer kritischen Gesellschaftstheorie. O segundo capítulo delineia os pressupostos e fundamentos da teoria do reconhecimento de Honneth, aportados em sua tese de livre docência, Luta por reconhecimento: a gramática moral dos conflitos sociais. O terceiro capítulo aborda a ideia de Honneth sobre justiça social e sua relação com redistribuição, segundo suas argumentações no debate com Nancy Fraser no livro Redistribution or Recognition? A Political-Philosophical Exchange. O quarto e último capítulo expõe analiticamente a teoria da justiça de Honneth, presente nas obras Sofrimento de indeterminação, The I in We e O direito da liberdade. Ao final, apresentam-se algumas reflexões sobre como a teoria da justiça de Honneth representa uma abordagem renovada do \"justo\" em relação às teorias da justiça liberais contemporâneas, pois, para o autor, a justiça só é efetivada quando são efetivadas as condições de realização intersubjetiva nas três esferas do reconhecimento recíproco. Além disso, apresentam-se as potencialidades e entraves desta teoria de se aproximar da práxis social e das possibilidades de emancipação. / This study concerns the theme recognition, emancipation and justice in Axel Honneth\'s Critical Theory. With the analyze of some of the author \'s writing, it tries to understand the normative foundations on the relationship between justice and praxis. It aims an interdisciplinary approach on the conception of justice and the possibilities of its realization in social reality. The first chapter presents an outline of the Critical Theory framework of Horkheimer, Adorno and Habermas, and Honneth\'s criticisms of them in his doctoral thesis Kritik der Macht: Reflexionsstufen einer kritischen Gesellschaftstheorie. The second chapter delineates the assumptions and foundations of Honneth\'s theory of recognition presented on the book Struggles for recognition: the moral grammar of social conflicts. The third chapter deals with Honneth\'s idea of social justice and its relationship with redistribution, according to his arguments in the debate with Nancy Fraser in the book Redistribution or Recognition? A Political-Philosophical Exchange. The fourth and final chapter presents Honneth\'s theory of justice, which can be found in his works Suffering from Indeterminacy, The I in We, and Freedom´s right. In the end it presents some reflections on how Honneth\'s theory of justice represents a renewed approach about \"the just\", comparing to the contemporary liberal theories of justice, because justice is only possible when the conditions of intersubjective realization can happen in the three spheres of reciprocal recognition. In addition, it presents the potentialities and obstacles of this theory for a rapprochement to social praxis and the possibilities of emancipation.

1. Aim The thesis aims to explore Emmanuel Levinas’ philosophy as a fertile resource for Christian theology. In this general context, we focus specifically on the way Levinas opens the possibility of a language of alterity, or radical “otherness”, in theology, in a manner which escapes the limitations of such categories as objectivity, presence and Being. Recent attempts to employ Levinas’ philosophy for the benefit of Christian theology have hesitated to go beyond onto-theology. This thesis, however, aims to show how Levinas’ philosophy opens up a style of thinking and suggests a vocabulary of expression that can serve Christian theology, especially by intensifying its sense of encounter with Christ and of the Other in him. Accordingly, the thesis will make use of a number of Levinasian notions to critique and complement the theology of Hans Urs von Balthasar. This will lead to the development of what we call a “prolegomenon to a Trinitarian praxis”. 2. Scope The thesis firstly remarks on Christian theology’s discovery of Levinas’ philosophy. We then go on to introducing three of the major influences of Levinas’ philosophy, namely Edmund Husserl, Martin Heidegger and Franz Rosenzweig. This will be followed by an introduction to the life of von Balthasar. But the major part of the thesis will be made up of three extensive explorations. The first introduces a number of key terms and concepts in Levinasian thought, taking into account their possible contribution to the theology of von Balthasar. Here we examine especially the notions of “otherness” and “passivity”. The second exploration takes us into what might be called a recontextualisation of the major sections of von Balthasar’s theology (aesthetics, dramatics and logic) through Levinasian analysis. We will concentrate especially on von Balthasar’s treatment of Holy Saturday, the Resurrection, Trinitarian and Soteriological “Inversion”, and truth as participation. The third exploratory exercise attempts to develop a prolegomenon to a Trinitarian praxis. Intrinsic to the very understanding of this Trinitarian praxis is the notion of alterity to such a degree that ethical transcendence is the very inspiration for theology if it is to go beyond the limits of objectivity, Being and presence. This prolegomenon will, therefore, contain an articulation of Trinitarian praxis in the context of ethical transcendence, eschatology and soteriology. To this end, we employ Levinas’ ideas of passivity and otherness to critique von Balthasar’s eschatological conception of Christian existence and his soteriological understanding of the eucharist. Because Levinas and von Balthasar have both used the writings of Husserl, Heidegger and Rosenzweig as sources, there will be abundant references to these writers at various junctures in this study. Likewise, the views of a number of Christian theologians who have been influenced by Levinas (Purcell, Ward, Barnes and Ford) will be critically examined. 3. Conclusions The thesis concludes that, with the aid of Levinas’ ideas, theology is offered the possibility of breaking out of the limits imposed by traditional notions of objectivity, Being and presence. In reaching such a conclusion, the thesis contests von Balthasar’s prioritising of the beautiful by resituating his use of analogical thought. In this context, our study suggests new ways of speaking of Holy Saturday and the Resurrection, in a non-phenomenal manner. It means developing a theology of Gift to understand the unity between Christ’s missio and processio. Here we highlight the deepest problem to be faced by a theo-logic as one of giving priority to the ethical over the ontological. In short, the thesis argues for a conception of Christian life that goes beyond the categories of ontology and experience. From what we have learned from Levinas, we propose a notion of Trinitarian praxis in which we come to God by way of ethical transcendence.

My thesis is that museum exhibitions developed according to Freirean praxis would constitute a better learning opportunity for visitors, facilitate the process of evaluation, and enact the favoured museum principles of dialogic communication and community-building. ¶This project constitutes a cross-fertilisation of adult education, cultural studies and museum practice. In the last few decades, museum professional practice has become increasingly well informed by cultural critique. Many museum institutions have been moved to commit to building communities, but the question of how to do so via exhibition spaces is yet to be squarely addressed by the museum field. In this thesis I produce a detailed evaluation of a museum's informal learning program; and demonstrate the potential value of adult education theory and practice for enacting museums' commitment to dialogic communication and community-building. ¶To investigate the value of adult education praxis for museums, I consider the Australian War Memorial's signifying practice - the site and its exhibitions - as a program for informal learning. I conduct my analysis according to Ira Shor's (Freirean) method for engaging students in an extraordinary re-experience of an ordinary object. Shor's program calls for students to investigate the object through three stages of description, diagnosis and reconstruction. Respectively, I testify to my initial experience of the Memorial's program as a visitor, analyse its signification in national, international and historical contexts, and imagine an alternative means of signifying Australia's war memory. The resulting account constitutes a record of my learning process and a critical and constructive evaluation of the Memorial as a site for informal learning. It provides a single vision of what the Memorial is, what it means and how it could be reconstructed. But more importantly, my account demonstrates a program for simultaneously learning from the museum and learning about its signifying practice. This dual educational and evaluative method would mutually advantage a museum and its visiting public. In a museum that hosted a dialogic program, the exhibitions would invite evaluative responses that staff are otherwise at pains to generate. Concurrently, visitors would benefit because they would be engaging in a more critical and constructive learning process. In addition, the museum would be enacting the principle of dialogic communication that underpins the project of community-building.

<p>.The Whole language program is in Sweden generally referred to as “Kiwimetoden” - “the Kiwi program” (author’s direct translation) partly due to the fact that the Whole language program originates from New Zealand. Whole language is basically a literacy program and approaches literacy from a holistic point of view. Children learning to read and write should do so in the same natural way children learn to speak their native language which is in the context of authentic language as a whole. In Sweden the program is generally practiced together with a commercial and pre-organised material called “kiwi” or “Stjärnsvenska”. The material is basically made up of small- and big book- fiction and fact books organised to meet several different levels of literacy proficiency and interests.</p><p>The purpose of this study was to identify some key factors that base the choice of the Kiwi program in the classroom. The informants of the study were four teachers with varied experience who practice the Kiwi program along with (or only uses) the pre-organised material. Through interviews the teachers informed about reasons behind their use of the Kiwi program and how they practice it.</p><p>The study analyses four key factors to why the teachers chose “the Kiwi program” to begin with and why they choose to continue practicing the program which are: the pre-organised material, the methods within the program, colleagues and dissatisfaction with previous practice. The main key factor was the use of the materials.</p><p>Our conclusion is that the materials are indispensable and essential for the teachers in the study regarding the practice of the Kiwi program. The teachers considered the materials to be all-purposed, fun, individualised, well thought through and able to include children with special needs (as well as children with Swedish as a second language), generating good academic results, reading pleasure and self confidence for the children. Even though the teachers thought that holistic whole language teaching generates good results in literacy, they all had complimentary teaching approaches towards literacy in analyzing letters and sounds.</p><p>Conclusively, the study finds that the teachers’ choice of the Kiwi program naturally comply with their previous experience and tacit knowledge of teaching literacy. However, the Kiwi program is utterly dependent on good co-operation with teacher colleagues and the use of the pre-organised materials.</p>

<p>Bakgrund: Svensk koncernredovisningspraxis har genomgått mycket stora förändringar under 1900-talet. Från att inte ha reglerats alls, har utvecklingen gått mot allt fler lagar, rekommendationer och standarder som givit ramar för koncernredovisningen. Sveriges inträde i EU har resulterat i införandet av IAS/IFRS år 2005. </p><p>Syfte: Undersökningens syfte är att beskriva hur svensk koncernredovisningspraxis har utvecklats från 1992 till 2003 med avseende på börsnoterade företag samt även att förklara vilka faktorer som har haft betydelse för utvecklingen. Vidare avser undersökningen att förklara hur företagen kommer att behöva anpassa sig till IAS/IFRS och vilka konsekvenser detta kan tänkas föra med sig. </p><p>Avgränsningar: Studien omfattar endast koncernredovisningspraxis från 1992 och framåt. Endast svenska koncerner, vilka inte är bank- eller försäkringsföretag, och vars moderföretag är noterade på Stockholmsbörsens A-lista samt Attract 40- lista, har undersökts. </p><p>Genomförande: Det empiriska materialet grundar sig främst på studier av årsredovisningar, tidigare praxisundersökningar samt intervjuer. </p><p>Resultat: Tidsstudien visar att praxis oftast följer redovisningsregler. Vissa områden inom koncernredovisningen har inte förändrats nämnvärt, medan andra genomlevt omfattande förändringar, som bland annat märks i övergången från försiktighetsprincipen till redovisning enligt en rättvisandebild. Anpassningen till EU i svenska lagar och rekommendationer är den främsta orsaken till förändringarna. Det kan även konstateras, att ett enhetsperspektiv alltmer vunnit genomslag i praxis. För att anpassa sig till IAS/IFRS måste företagen bland annat redovisa till verkliga värden och ge ut ytterligare information, vilket resulterar i redovisning enligt en mer rättvisande bild. Exemplet TeliaSonera visar främst på effekter på balansräkningen med konsekvenser för soliditet och räntabilitet.</p>

<p>Redovisningsrätten är ett rättsområde som av tradition tillmäter sedvanerätten, där ibland branschspecifik praxis, stor betydelse som rättskälla. I takt med att redovisningen blivit mer detaljstyrd i lag, samtidigt som antalet redovisningsrekommendationer från normgivande organ som BFN och RR tenderar att tillmätas en allt större betydelse som rättskälla, råder dock osäkerhet om vilken betydelse branschspecifik praxis skall tillmätas som rättskälla. Detta är framförallt svårt att avgöra eftersom redovisningsrätten saknar någon utförligare rättskällelära som förmår klargöra vilken inbördes hierarki som skall gälla mellan olika rättskällor.</p><p>Uppsatsen har funnit att branschspecifik praxis bör tillmätas betydelse som rättskälla och god redovisningssed. Detta gäller under förutsättning att sedvanerätt föreligger, praxisen överensstämmer med lagstiftningen, är kvalitativt godtagbar, den aktuella branschen uppvisar särdrag som inte kan tillgodoses med hjälp av övriga rättskällor och slutligen att den aktuella praxisen anpassas efter och utvecklas i takt med övriga rättskällorna. Studien har vidare funnit att allmänt vedertagen rättskällelära kan fungera som lämplig utgångspunkt för att avgöra vilken inbördes dignitet en rättskälla skall tillmätas inom redovisningsrätten. Allmänt vedertagen rättskällelära förmår dock inte att närmare precisera de olika rättskällornas betydelse och vilken hierarki som skall gälla mellan dessa.</p> / <p>Within Swedish accounting law the non codified good accounting practise has long been an important source of justice as a complement to written law. As a result of the Swedish EC-membership as well as an increasing use of international accounting standards, Swedish accounting law has come to rely more upon a codified law, diminishing the need for and use of good accounting and customary law. Good accounting practise however still continues to serve as an important complement to codified law but its legal significance as source of justice compared to latter is uncertain to say the least. The matter is further complicated due to the fact that there is a close connection between taxation and accounting in Sweden, meaning that not only mere accountong issues have to be considered when trying to decide the importance of good accounting practise.</p><p>In this thesis the above mentioned issue of the importance of good accounting practise as a source of justice within specific branches is investigated on the basis of Swedish and international accounting law and related regulations. Empirical data have further been collected thru use of interviews with accounting professionals. Special consideration has been given to the close connection between accounting and taxation and its implications upon Swedish accounting law and the studied topic.</p><p>Based upon the collected data it has been found that good accounting practise and customary law formally still functions as as a important source of justice, only superseeded by written law. The use and development of customary law within specific branches however seems to be rather uncommon, mostly due to the fact most branches lack the economic incentives as well as the necessary knowledge to develop accounting practises of their own.</p>

Notre thèse constitue une remise en question de la conception morale dans luvre de Jean-Paul Sartre. La tâche fondamentale de notre travail est de définir, de conceptualiser et dexpliciter la problématique morale chez Sartre, en suivant la ligne progressive de sa pensée. La difficulté de cette tâche consiste en ce que Sartre lui-même na pas accompli et publié de son vivant un essai sur la morale. Les Cahiers pour une Morale, inachevés, ont connu une parution posthume (1983). La Conférence de Cornell (Morale et Histoire) a été publiée récemment (2005) sans toutefois avoir été beaucoup commentée. La Conférence de Rome reste inédite. Notre but est ainsi de montrer à partir de luvre de Sartre, à partir des éditions posthumes et même à partir de ses manuscrits (en particulier, de la Conférence de Rome et de LIdiot de la Famille), que nous pouvons entreprendre (1) une analyse du problème moral, (2) une critique des morales aliénantes et (3) la construction dune morale de la liberté. La thèse se développe en deux temps : le premier est destiné à déterminer les méthodes philosophiques adoptées par Sartre ; le second, à approfondir les conceptions morales qui se constituent à partir de chaque méthode. Dans la première partie, nous présentons les trois méthodes sartriennes à partir dune étude progressive de sa pensée : méthode phénoménologique ; psychanalyse existentielle (à partir de lontologie phénoménologique) et méthode progressive-régressive. Nous montrons en outre que les questions morales dun côté, antérieures à la phénoménologie ; dun autre, affirmées dans les derniers entretiens de Sartre peuvent être envisagées à partir de ces méthodes. Cette démarche nous permet dinterpréter LIdiot de la Famille comme une uvre de synthèse et didentifier les questions morales selon chaque méthode. Dans la seconde partie, nous mettons en avant les problématiques morales rapportées à la phénoménologie de limage, à lontologie phénoménologique et à la dialectique de lhistoire. Nous entreprenons à chaque fois une analyse des questions morales et une tentative de synthèse. Finalement, nous menons une analyse critique de trois concepts fondamentaux de la morale sartrienne la valeur, limpératif et le droit.