More and more preschools are choosing to reduce the sugar consumption. The reason is, inter alia, the increase of weight in the community, but there is also research showing that sugar is harmful to children. The discussions on sugar and children are also a hot media topic. I have chosen to use a qualitative method, interviews, to gather material for the essay. I have interviewed a teacher and a cook in three different preschools, in different municipalities. I have also looked at their various nutrition policies to see how the guidelines for their work on diet and health look like. I have been inspired by Vygotskys socio-cultural perspective on learning which broadly means that we learn in social contexts and communicative processes is central to the socio-cultural perspective. Furthermore, interest in how individuals and groups acquire and utilize physical and cognitive resources and the interplay between collective and individual focus. The purpose of this paper is to find out why the surveyed preschools are working to reduce the amount of sugar served. Furthermore, the purpose of this paper is to show how the preschools where I interviewed my informants work with diet and health and find out what their attitudes to sugar and what they want to convey to the children and their families. My questions are: What's behind the decision to decrease sugar intake of the investigated preschools and what was the process like? What thoughts the staff at the preschool have about the role of sugar, for everyday and festive? How do the preschools work with diet and health and why do they work in that way? My conclusions are that it was the municipality who decided that preschools would work to reduce the amount of sugar and convey a healthy lifestyle. Their theory was that the decision was made because there was much talk about sugar's effects on health in the media and that a lot of research in this area was presented. The preschools had been quick to embrace the new guidelines and were in favour. They started with measures like thinking about what snacks they served the children and to get them used to eating non-sweetened food. They did, however, agree that the sugar would not be banned completely but they wanted to show that it was good to eat in moderation and at certain times. All three preschools served some sweets at major ceremonies, this traditionally include some treats such as gingerbread cookies around Christmas. However, they chose not to celebrate with sweets at the children's birthdays. This was mainly because it would be too often. They also wanted to show the children that when there was a party the focus did not lie on the goodies. Preschool is also an addition to the home and is, together with the parents, responsible for the children to having a balanced energy intake during the day. Therefore, they argued that it was good to be clear about the kids did not consuming too much sugar at the preschool. The parents could then account for that part at home. Some parents initially thought it was sad and strange that they were not allowed to bring sweets for the children's birthdays. But the teachers explained why and as time passed the parents got used to it and they were now very positive. The cooks were more engaged in the topic and found the teachers should work more explicitly and actively talk about sugar and a good diet. The teachers said that they did not want to affect the children given the harsh health and body image conveyed by the media. Instead, they wanted a natural way to be healthy and be good role models themselves. The teachers could be more involved and try to entice children to try new things and oversee what they put on their plates. None of the teachers said that they tried to influence parents to think healthy, but they hoped they would be inspired by the pre-schools work and told them about why they were working on reducing sugar.

This study is conducted in order to obtain information on the causes and methods of killings grounded by honor, and through which processes and by whom these killings are realized. The rationale behind honor killings is based on a primitive understanding of justice. The relatives of the killed person assume the honor of their family, clan etc. is cleaned, and justice achieved. What may be the reasons of the persistence of such an understanding of justice in present day? In trying to answer this question, the meaning and perception of the concept of honor, the social and historical roots of the honor killings, how these killings come about, the role and impacts of these killings in society are examined.

<p>Vår undersökning är en kvalitativ studie som grundar sig på intervjuer med elever och lärare i den kommunala grundskolan i Sverige. Syftet var att undersöka hur kommunala skolor uppmärksammar traditioner och högtider samt hur skolavslutningar hanteras i förhållande till rådande lagar och styrdokument. Resultatet visade att det finns en skillnad i hur eleverna uppfattar högtider och traditioner samt hur viktiga de är. Resultatet visar även att den kommunala skolan ibland bryter mot grundlagen genom att göra skolavslutningar i kyrkan till ett obligatorium.</p>

Cand. Polit thesis. / Format: PDF. Includes bibliographical references.

Masteropgave. / Format: PDF. Bibl.

Masteropgave. / Format: PDF. Bibl.

Master's thesis. / Format: PDF. Bibl.

This thesis examines and reveals pre-colonial and colonial organisation of oral traditions, attitudes and positions in relation to significant Tainui ancestresses. Mana wahine, womanist, Kaupapa Māori and Indigenous autoethnography are key theories and methodologies that I have used to reclaim, rediscover and retell their herstories. This approach allows for the contexualisation of Tainui women based on Māori cultural values and practices. The women examined are Whakaotirangi, Marama, Ruapūtahanga and Rehe Hekina Kenehuru. The information that informs this thesis is from textual sources including those from the chiefly narrated accounts, publications, newspapers and manuscripts. This thesis is a challenge to patriarchal understandings and interpretations of female inferiority in ancient practices, including karakia and whakapapa rites. I argue that the study of ancient karakia, whakataukī and tradition reveals that Māori women held a place of the highest regard and at times exerted power of a stronger force than their male counterparts: only the women’s voice could whakatika certain events. Tainui women were crucial representatives between the earthly and the spiritual domains. Significantly, I have ‘restoryed’ the ancestresses, the effect being to reclaim a powerful place for women in Māori societies in contemporary times.

Labai svarbią dalį katalikiškose liaudies pamaldumo praktikose užima šermenų giesmės, maldos ir apeigos. Anot „Liturginio maldyno“, „Šermenys, arba budynės, – tai budėjimas prie numirėlio iki laidotuvių“ . Laidojimo laikotarpiu etnografiniuose Lietuvos regionuose yra apstu įvairių giesmių, maldų ir apeigų. Tai ir Kryžiaus kelias, Žemaičių Kalvarijos kalnai, Švč. Jėzaus Vardo rožinis, Gedulinės valandos už mirusiuosius. Dzūkijoje šalia raudų giedami „Graudūs verksmai“ ir gedulinės valandos; Suvalkijoje – Švč. Jėzaus Vardo rožinis; Aukštaitijoje – 14–os stočių Kryžiaus kelias, o Žemaitijoje – Žemaičių Kalvarijos kalnai. Taip pat regionuose, kurie ribojasi su protestantų ar stačiatikių kraštais, dažnai giedamos Gedulinės valandos. Visus Lietuvos etnografinius regionus vienija šermenų apeigiškumas ir šermeninių giesmių giedojimas. / Funeral chantings, prayers and ceremonies play very important role in all catholic folk piety practices. During funeral there are lots of various chantings, prayers and ceremonies in all ethnographical regions of Lithuania. For example in Dzūkija (the southern part of Lithuania) aside from lamentations people use to chant Officium defunctorum (psalms for the dead) and pathetical mournings, remembering the Passion of Christ; in Suvalkija (south western part of Lithuania) is chanted the Rosary of The Name of Jesus; in Aukštaitija (the eastern part of Lithuania) is chanted the Way of the Cross (with 14 stations) and in Žemaitija (the western part of Lithuania) are chanted 20 stations of Calvary, called Samogitian Calvary way. In areas that border with protestant or orthodox traditions, there are performed Officium defunctorum quite often. And all the regions of Lithuania are unified by the ceremonies of funeral and funeral chantings.

Within the context of ongoing social and demographic transformation, including the trend towards globalization, changing patterns of longevity and increasing ethnic diversity, this thesis examines the lives older Asian-Indian immigrants in the United States. To date, much of what little research exists on this group of elders focuses on acculturation and related stress, but there is limited research on the daily life experiences of these older adults, particularly as they pertain to family life, the practice of filial piety, and informal support exchange within their households, as well as their social lives more generally. Informed by two theoretical approaches, Life Course and Symbolic Interactionism, this research examines older immigrants’ social and family lives. The study employs a qualitative approach and involves in-depth semi-structured interviews with 10 older Asian-Indians living in the Atlanta area. To varying degrees, their lives are family-centered. Traditional Indian practices such as filial piety are individualized according to the intersection of American and Indian cultures and family (e.g., structure and history) and personal (e.g., personal resources) influences. Similar influences operate to shape their family and social lives more generally. These findings enhance existing understandings of older immigrants’ lives and illustrate similarities and differences. In doing so, the research provides valuable information that can promote cultural competence for those working with and designing policies and programs for adults in a rapidly aging and increasingly diverse society.