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Sedan barnkonventionen blivit svensk lag har det ställts högre krav på kommuner att inkludera barn och att jobba för barns bästa i beslut. Från ett planeringsperspektiv kan det vara oklart vad det innebär för planprocessen. För att barnkonventionen ska uppfyllas är det viktigt att skilja på barns perspektiv och barnperspektiv, då den först nämnda jobbar för att planera med barnet och den sist nämnda för barnet. Denna studie utgår från Håbo kommun och undersöker kommunens förutsättningar och utmaningar för att kunna skapa en ny metod, en så kallad platsbaserad barnkonsekvensanalys. En metod som kommunen kan använda sig av i framtida planarbeten för att effektivt kunna inkludera barn. Några av de slutsatser och punkter som bör inkluderas i en platsbaserad barnkonsekvensanalys är bland annat; boverkets rekommendationer, lekvärdesfaktor och barnkonventionen. / Since the Convention on the Rights of the Child has become Swedish law, higher demands have been placed on municipalities to include children and work for the best interests of children in decisions. From a planning perspective, it has been unclear what it means for the planning process. In order for the Convention on the Rights of the Child to be fulfilled, it is important to separate the concepts of children's perspectives and child perspective, as the first mentioned works to plan with the child and the second mentioned works for the child. This study is based on Håbo municipality and examines the municipality's conditions and challenges to be able to create a new method, a so-called place-based child impact assessment. A method the municipality can use in future planning work to be able to effectively include children. Some of the conclusions and points that should be included in a place-based child impact assessment include; the National Board of Housing, Building and Planning's recommendations for including children, play value factor and the convention on the right of the child.

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Allt fler bor i urbana områden och vistas mindre ute i naturen. Samtidigt pågårklimatförändringar som bland annat påskyndas av att torrlagda våtmarker släpper utkoldioxid. Den här undersökningen utforskar hur miljöpedagoger arbetar med exkursionervid våtmarker för att stärka barns natursamhörighet, uppmärksamma våtmarkers värden, samthur exkursioner kan bidra i arbetet för Agenda 2030 och Sveriges miljömål gällandevåtmarker. Semistrukturerade intervjuer med miljöpedagoger samt observation av enexkursion vid en våtmark utfördes i undersökningen. Resultatet visar att exkursioner vidvåtmarker kan vara avgörande för barns natursamhörighet, barns förståelse för våtmarkersvärde, samt utvecklande av empatiska beteenden gentemot naturen. Under en exkursion vidvåtmarker får barn vara med och utför åtgärder för att skydda och bevara våtmarker, vilket ären viktig del för att uppnå Agenda 2030 och Sveriges miljömål. Trots att mänskligaaktiviteter vid våtmarker kan vara negativt för den biologiska mångfalden, är exkursionernödvändigt för det framtida arbetet för våtmarkers välstånd. Framtida forskning bör fokuserapå långsiktiga effekter på barn som kontinuerligt får komma ut på exkursioner inaturområden. / The number of people living in urban areas has increased significantly, and they spend lesstime in nature. At the same time climate change is taking place, which is being accelerated,among other things, by drained wetlands that emit carbon dioxide. This study explores howenvironmental educators work with excursions at wetlands to strengthen children's natureconnectedness, pay attention to the values of wetlands, and how excursions can contribute toreaching the 2030 Agenda for Sustainable Development and Sweden's environmental goalsregarding wetlands. Semi-structured interviews with environmental educators and anobservation of an excursion to a wetland, were conducted in the study. The results show thatexcursions at wetlands can be crucial for children's nature connectedness, children'sunderstanding of the value of wetlands, and the development of empathic behaviors towardsnature. Through excursions at wetlands, children are involved with the wetlands andmeasures are taken to protect and preserve wetlands, which is an important part of achievingthe 2030 Agenda for Sustainable Development and Sweden's environmental goals. Althoughhuman activities in wetlands can be detrimental to biodiversity, excursions are necessary forfuture work on wetland prosperity. Future research should focus on long-term effects onchildren who are continuously on excursions in nature.

Modern political and market structures have normalized colonial violence into economic and social realities, while imperial powers still dictate modes of labor and resources extraction that benefit them in the present, but send the physical world hurtling into a future of crisis. Justifying this activity are Western mindsets based in rational exclusivity, which fail to recognize the constructed elements of their reality, instead subjugating and historicizing those with different ontological perspectives. In particular, Western logics have persecuted indigenous populations and their cultural connection to ancestral homelands in order to appease colonial paranoia and reassert exclusive claim to stolen land. This is not materially, ethically, or spiritually sustainable. This thesis examines the ways in which colonial and indigenous ontologies interact in the past, present, and future through identifying the reality-shaping narrative phantasies which shape encounters surrounding land. Phantasies of land and the ecosystems humans are a part of are especially central to how individuals and societies relate to the self, as well as human and non-human others. Through an analysis of the 1843 Thomas Gregory-Pamunkey petitions over claims to the Pamunkey reservation land, this thesis studies how colonial and indigenous phantasies of land interact. It demonstrates that the colonial inability to recognize personal and cultural phantasies often leads to conflict, but an ability to recognize the power of narrative and communicate through alternative ontologies than one's own can lead to successful communication and meaningful relationships, ones which can help those with settler backgrounds to live more ethically and support indigenous resurgence. This thesis offers a theoretical, historical, and practical guide to begin the process of unsettling the self by way of recognizing the constructed narrative phantasies settlers have been accustomed to interpreting the world through, and reflects on ways for settlers to move forward by engaging with land-based ontologies. / Master of Arts / Modern political and market structures have normalized colonial violence into economic and social realities, while imperial powers still dictate modes of labor and resources extraction that benefit them in the present but send the physical world hurtling into a future of crisis. Justifying this activity are Western mindsets based in rational exclusivity, which fail to recognize the constructed elements of their reality, instead subjugating and historicizing those with different perspectives. In particular, Western logics have persecuted indigenous populations and their cultural connection to ancestral homelands in order to appease colonial paranoia and reassert exclusive claim to stolen land. This is not materially, ethically, or spiritually sustainable. This thesis examines the ways in which colonial and indigenous ontologies interact in the past, present, and future through identifying the reality-shaping narratives which shape encounters surrounding land. Stories of land and the ecosystems humans are a part of are especially central to how individuals and societies relate to the self, as well as human and non-human others. Through an analysis of the 1843 Thomas Gregory-Pamunkey petitions over claims to the Pamunkey reservation land, this thesis studies how colonial and indigenous narratives of land interact. It demonstrates that the colonial inability to recognize personal and cultural narratives often leads to conflict, but an ability to recognize the power of stories and communicate through alternative worldviews than one's own can lead to successful communication and meaningful relationships, ones which can help those with settler backgrounds to live more ethically and support indigenous resurgence. This thesis offers a theoretical, historical, and practical guide to begin the process of unsettling the self by way of recognizing the constructed narratives settlers have been accustomed to interpreting the world through, and reflects on ways for settlers to move forward by engaging with land-based worlviews.

Situated within the current landscape of loneliness and isolation facing today's youth, this research describes a place-based and crafts-based arts curriculum for elementary students in the Salt Lake area. It uses curriculum as an investigative tool to explore the relationships between crafts, place, making, community and belonging. The curriculum itself incorporates place-based activities including hikes, urban walks, and plein air making while looking at the lives and works of local Salt Lake maker-artists Pilar Pobil, Jann Haworth, and Ben Behunin. It also delves into a wide array of craft arts and making including: decorative frame painting, embroidery, quilting, pottery, rubbings, reupholstery, monoprinting, dry felting, tile-making, wheat-pasting, staged photography, and mural-making. Implementation of the curriculum and further study of how these topics may relate to fostering community and belonging are recommended.

This qualitative inquiry explored how art educators might broaden their views of place through critical encounters with art, local visual culture, and working with older artists. I combined place-based (PB) education and intergenerational (IG) learning as the focus of an art education curriculum writing initiative with in-service art educators within a museum setting to produce PBIG art education. This study engaged art educators in cooperative action research using a multi-modal approach, including identifying and interviewing local artists to construct new understandings about local place and art to share with students and community. I used critical reflection in our cooperative action research by troubling paradoxes in local visual culture, which formed views of place including Indigenous cultures. Using Deleuze's Logic of Sense (LOS) theories of sense and event, enabled concept development through embracing the paradoxes of this research as sense producing. LOS theory of duration complements IG learning by clarifying the contributions of place and time to memory and experience. Duration suggests that place locates the virtual past, which is actualized through memories--one of the shared experiences of IG learning. Rethinking IG relationships as a sharing of experience and memory while positioning place as a commonality, dismantles ageist notions by offering alternatives to binary thinking about old and young. By triangulating participant data based on the extended epistemology of cooperative action research and Deleuze's pure event, I assess the credibility of participant learning. Critical reflection in cooperative action research combined with LOS theory is significant because the reflective aspect of action research aligns with Deleuze's pure event. Vital curricula and teacher praxes resulted when participants integrated localized experiences of place through older artists' memories and art.

How does it feel to be creative? Such a question, when approached from a phenomenological perspective, reveals new understandings about the embodied experience of creativity, and how it feels as it is being lived. This investigation begins with a provocative contrast of two environments where creativity is thought to manifest itself: school art classrooms, where creativity is often legislated from an authority figure, and New Orleans Second Line parades, where creativity is organically and kinetically expressed. A thorough review of the literature on creativity focuses on education, arts education, creative economies, psychology, and critical theorists, collectively revealing a cognitive bias and striking lack of consideration for community, freedom, and the lived experience of being creative. Further discussions in the literature also neglect sites of creativity, and the impact that place (such as a school classroom) can have upon creativity. The phenomenological perspectives of Merleau-Ponty, Heidegger, Bachelard, and Trigg support a methodological lens to grasp embodied knowledge, perceptions of placedness on creativity, and the interdependent frictions between freedom, authenticity, movement and belonging. The research method includes investigations in New Orleans in archives, examination of visual and material culture, participation in cultural practice, and formal and informal interviews. Further, the phenomena of walking and wandering became a methodology for embodied data collection that clarified the emerging rich experiences and descriptions of how it feels to be creative, especially how it feels to be creative in a creative place. What is also revealed are intense frictions, such as the tension between perceptions of personal freedom and a high demand for authenticity in terms of New Orleans traditions, that opens the space and fuels the inspiration for the abundance of creativity found in New Orleans culture.

The world is becoming progressively interconnected through technology, politics, culture, economics, and education. As educators we strive to provide instruction that prepares students to become active members of both their local and global communities. This dissertation presents one possible avenue for engaging students with art and multifaceted ideas about culture, community, and politics as it explores the possibilities for creating a community-based, art education curriculum that seeks a merger of global and local, or "glocal" thinking. Through curriculum action research, I explored the process of writing site-specific curriculum that focuses on publicly available, local works of art and encourages a connection between global experiences and local application. I have completed this research for two communities, one in Ohio and one in Texas, and investigated the similarities and differences that exist in the process and resulting curriculum for each location. Through textual analysis, interviews, curriculum writing, and personal reflections, I identified five essential components of a community-based, glocal art education curriculum: flexibility, authenticity, connectedness, glocal understandings, and publicly available art. Additionally, I developed a template for writing glocally focused, community-based art education curriculum and produced completed curricular units for each of the communities. Finally, I have made suggestions for the future study and development of glocally focused, art education curriculum.

The social and environmental challenges of the coming decades will require that individuals possess environmental literacy: the understanding of natural systems combined with a sense of care for the earth, and the confidence and competency to act on its behalf. At the same time, disengaged youth need education environments that foster belonging and promote affective outcomes. The youth conservation corps model provides a natural context for engaging academically at-risk youth in environmental science education, while fostering connection to nature and student self-efficacy in ways that are experiential, relevant, and relationship-based. The focus of this study was a conservation corps program that integrates habitat restoration fieldwork and environmental science curriculum. The participants of this study were eight high school seniors who participated in the program for credit toward their high school diplomas. Data were collected through both quantitative and qualitative measures. Students completed a pre-test to assess their understanding and application of conceptual knowledge in ecosystem relationships and biodiversity. Upon completion of a six-week curriculum, they completed a post-test assessing knowledge in the same areas, two retrospective pre-post surveys measuring connection to nature and self-efficacy, and a post-evaluation measuring affective outcomes. Individual interviews were conducted in order to provide further insights and to identify elements of the program that contributed to positive outcomes. Results showed statistically significant increases in all outcome areas as well as positive student evaluation of affective outcomes. The outdoor and experiential components of the program were found to contribute most significantly to the positive outcomes.