Youth crime is a continuously growing social problem, where professionals face the complexity of the phenomenon. To manage and prevent youth crime, it is essential to implement measures and preventive interventions where field workers play a crucial role. Therefore, it is interesting to examine how field workers experience and actively implement crime prevention measures for children and youth in Sweden. This is a qualitative study based on two semi-structured group interviews with field workers. The analysis of the empirical material was conducted using a qualitative methodology, previous research, and two selected theories relevant to the study's purpose. The results of the analysis generated various themes describing the field workers' experiences and insights.  The results section of the study is divided into different parts related to the three research questions we aim to investigate. Additionally, the results section outlines the difficulties field workers face in their professional roles, where resources, time, and collaboration have proven to be lacking. Finally, it has emerged that relationship building, and early interventions are effective methods for preventing youth crime in Sweden. / Ungdomskriminalitet är ett ständigt växande samhällsproblem där yrkesverksamma står inför fenomenets komplexitet. För att kunna hantera och förebygga ungdomsbrottsligheten är det av vikt att genomföra åtgärder och förebyggande insatser där fältarbetare utgör en viktig insats. Det blir därför intressant att undersöka hur fältarbetare upplever och aktivt genomför brottsförebyggande åtgärder för barn och unga i Sverige. Detta är en kvalitativ studie som grundar sig på två semistrukturerade gruppintervjuer med fältarbetare. Analysen av det empiriska materialet genomfördes genom en kvalitativ metodik, tidigare forskning och två valda teorier som är av relevans för studiens ändamål. Resultaten från analysen genererade i olika teman som beskriver fältarbetarnas upplevelser och erfarenheter.Studiens resultatdel är fördelad i olika delar relaterat till de tre frågeställningar som vi ämnar undersöka. Utöver detta redogör resultatdelen för fältarbetarnas svårigheter i deras yrkesroll där resurser, tid och samverkan har visat sig vara bristfällig. Slutligen har det framkommit att relationsskapande och tidiga åtgärder är effektiva metoder för att förebygga ungdomsbrottslighet i Sverige.

This thesis is the study of televangelism contextualized within the country of Romania. It seeks to answer six main questions: I} When the Lord Jesus gave Christendom the global, Gospel mandate, he forced his disciples into a two thousand year struggle with, not only the message, but how to spread this message. Is the Gospel message so powerful that it will penetrate through any method of delivery? Can a former communist country be evangelized through television? 2) The next question asked in this thesis: is the message in and of itself, when conveyed through this media, sufficient to accomplish its goals? Does the media encourage the recipient to fulfill the desires of the message? What about Mass Communication Theory which espouses that television is more likely to reinforce then transform a viewer's belief? 3) The third question wrestled with: would the former communistic country of Romania, when turning to the ideals of the West, receive the Gospel message with greater or lesser significance through the media of television, or would other forms of communication be more desirable? Would television, in comparison to Crusade or Film Evangelism, be a more ideal media for the Gospel at this juncture in Romania's history? 4) Television allows large audiences to be reached with staggering efficiency, but does the medium itself impose limits on the kind of evangelism that can be done? What type of church grows out of an electronic medium? Would television gather a church "unto itself?" 5) In fulfilling the great commission, many organizations and mission groups have arisen with the desire to carry the Gospel message to the ends of the earth with whatever means available, including CBN, who uses television. Can television reach the masses, including the poor, in Eastern block countries? 6) The final question addressed in this research: what are the long term effects of televangelism in this former communistic country? Would a one time television program, given in one week, yield results that can be determined two years later? These questions were not only wrestled with, but conclusions were drawn to make evangelism and particularly televangelism more efficacious. / Philosophy, Practical & Systematic Theology / Th. D. (Practical Theology)

Worldwide liturgical music finds itself in a crisis. Liturgical music is made the scapegoat for everything that is wrong with liturgy, whereas the problems rather derive from the worship service as a whole, the theological thinking and the cultural environment in which the worship service is performed. Stereotyped liturgical forms, a cognitive verbalism, the demand for intelligibility, the loss of the poetic form of the liturgy, the disregard for symbols and rituals, the absence of visual and other art forms in the liturgy, the influence of the popular music culture and especially the lack of a profound theological reflection with regard to the essential place of music in the liturgy, are all contributing factors that have a negative influence on liturgical music. The worship service is surrounded by a postmodern culture, aspects of which might provide positive opportunities for the liturgy. A broader notion of rationality that includes the affective, non-cognitive dimensions of being human, opens up possibilities for the aesthetic, as well as the religious experience. The recognition of symbols, images, imagination and metaphors opens up new horizons for the worship service as Gesamtkunstwerk. Anti-foundationalistic thinking demands an open canon with regard to the liturgy and liturgical song. Ecumenicity as an expression of the postmodern 'global village' renders a plurality of liturgical and musical possibilities. Aspects that might influence the reception of liturgical songs and songbooks, such as a spirit of anti-authoritarianism must be borne in mind. The liturgical training of ministers of religion, especially with regard to their aesthetic formation must be given due attention. The reflection on liturgy with regard to the role of art and music as communicative acts, based on new theological insights, must come into full swing. Liturgical music can only be fully appreciated where liturgical renewal takes form in a comprehensive way and where theologically the space is opened up for music as a form of art that has the ability to communicate symbolically, especially that which defies clearcut definition - as such being a communicative act serving the gospel. / Liturgiese musiek verkeer wereldwyd in 'n krisis. Kritiek word dikwels slegs voor die deur van die musiek gele, terwyl die probleem verband hou met die erediens as geheel, die teologiese denke en met die kulturele omstandighede waarbinne die erediens plaasvind. Geykte liturgiese vorms, 'n kognitiewe-verbalisme, die oorbeklemtoonde eis om verstaanbaarheid, 'n verlies aan die kunsgestalte van die erediens, 'n miskenning van die simboliese waarde van rituele en handelinge, die gebrek aan visuele en ander kunsvorme, die invloed van die omringende musiekkultuur en veral die gebrek aan 'n grondige teologiese besinning ten opsigte van musiek in die erediens, bring die funksie, aard en wesenlike plek van liturgiese musiek in gedrang. Die erediens staan binne 'n · postmodernistiese denkkultuur waarvan sekere aspekte positiewe moontlikhede ten opsigte van die erediens kan bied. Die breer rasionaliteitsbegrip, wat ruimte open vir die affektiewe en nie-kognitiewe dimensies van menswees, skep nuwe ruimte vir die estetiese ervaring en die rol van ervaring in die geloofsproses. Die erkenning van simbole, simboolwerelde, metafore, beelde en verbeelding, bied nuwe moontlikhede vir die erediens as Gesamtkunstwerk. Die oog vir die heropname van die historiese en die simboliese bied ook geleentheid vir die herstel van die tradisionele lied. 'n Gees van anti-fundamentalisme vereis 'n oop kanon ten opsigte van die liturgie en die liturgiese lied. Ekumenisiteit as vorm van die postmoderne global village bied 'n pluraliteit van liturgiese en musikale moontlikhede. 'n Nie-outoritere tydsgees en die ontkenning van 'n 'kundigheidsgroep' deur die postmodernisme, moet verreken word as faktore wat 'n rol kan speel by die resepsie van liedere en gesangboeke. Die liturgiese opleiding, veral met betrekking tot die estetiese vorming van predikante, moet grondig aandag kry. Die besinning rondom die liturgie met betrekking tot die rol van kuns en musiek as kommunikatiewe handelinge moet op grond van nuwere teologiese insigte tereg kom. Die tese van hierdie studie is dat die kerklied, oud of nuut, eers daar tereg sal kom waar van liturgiese vernuwing in die omvattende sin sprake is en waar teologies die ruimte vir musiek as kunsvorm met die vermoe tot simboliese vergestalting - as sodanig dus kommunikatiewe handeling in diens van die Evangelia - verreken word. / Philosophy, Practical & Systematic Theology / D. Th. (Practical Theory)

This thesis is the study of televangelism contextualized within the country of Romania. It seeks to answer six main questions: I} When the Lord Jesus gave Christendom the global, Gospel mandate, he forced his disciples into a two thousand year struggle with, not only the message, but how to spread this message. Is the Gospel message so powerful that it will penetrate through any method of delivery? Can a former communist country be evangelized through television? 2) The next question asked in this thesis: is the message in and of itself, when conveyed through this media, sufficient to accomplish its goals? Does the media encourage the recipient to fulfill the desires of the message? What about Mass Communication Theory which espouses that television is more likely to reinforce then transform a viewer's belief? 3) The third question wrestled with: would the former communistic country of Romania, when turning to the ideals of the West, receive the Gospel message with greater or lesser significance through the media of television, or would other forms of communication be more desirable? Would television, in comparison to Crusade or Film Evangelism, be a more ideal media for the Gospel at this juncture in Romania's history? 4) Television allows large audiences to be reached with staggering efficiency, but does the medium itself impose limits on the kind of evangelism that can be done? What type of church grows out of an electronic medium? Would television gather a church "unto itself?" 5) In fulfilling the great commission, many organizations and mission groups have arisen with the desire to carry the Gospel message to the ends of the earth with whatever means available, including CBN, who uses television. Can television reach the masses, including the poor, in Eastern block countries? 6) The final question addressed in this research: what are the long term effects of televangelism in this former communistic country? Would a one time television program, given in one week, yield results that can be determined two years later? These questions were not only wrestled with, but conclusions were drawn to make evangelism and particularly televangelism more efficacious. / Philosophy, Practical and Systematic Theology / Th. D. (Practical Theology)

Worldwide liturgical music finds itself in a crisis. Liturgical music is made the scapegoat for everything that is wrong with liturgy, whereas the problems rather derive from the worship service as a whole, the theological thinking and the cultural environment in which the worship service is performed. Stereotyped liturgical forms, a cognitive verbalism, the demand for intelligibility, the loss of the poetic form of the liturgy, the disregard for symbols and rituals, the absence of visual and other art forms in the liturgy, the influence of the popular music culture and especially the lack of a profound theological reflection with regard to the essential place of music in the liturgy, are all contributing factors that have a negative influence on liturgical music. The worship service is surrounded by a postmodern culture, aspects of which might provide positive opportunities for the liturgy. A broader notion of rationality that includes the affective, non-cognitive dimensions of being human, opens up possibilities for the aesthetic, as well as the religious experience. The recognition of symbols, images, imagination and metaphors opens up new horizons for the worship service as Gesamtkunstwerk. Anti-foundationalistic thinking demands an open canon with regard to the liturgy and liturgical song. Ecumenicity as an expression of the postmodern 'global village' renders a plurality of liturgical and musical possibilities. Aspects that might influence the reception of liturgical songs and songbooks, such as a spirit of anti-authoritarianism must be borne in mind. The liturgical training of ministers of religion, especially with regard to their aesthetic formation must be given due attention. The reflection on liturgy with regard to the role of art and music as communicative acts, based on new theological insights, must come into full swing. Liturgical music can only be fully appreciated where liturgical renewal takes form in a comprehensive way and where theologically the space is opened up for music as a form of art that has the ability to communicate symbolically, especially that which defies clearcut definition - as such being a communicative act serving the gospel. / Liturgiese musiek verkeer wereldwyd in 'n krisis. Kritiek word dikwels slegs voor die deur van die musiek gele, terwyl die probleem verband hou met die erediens as geheel, die teologiese denke en met die kulturele omstandighede waarbinne die erediens plaasvind. Geykte liturgiese vorms, 'n kognitiewe-verbalisme, die oorbeklemtoonde eis om verstaanbaarheid, 'n verlies aan die kunsgestalte van die erediens, 'n miskenning van die simboliese waarde van rituele en handelinge, die gebrek aan visuele en ander kunsvorme, die invloed van die omringende musiekkultuur en veral die gebrek aan 'n grondige teologiese besinning ten opsigte van musiek in die erediens, bring die funksie, aard en wesenlike plek van liturgiese musiek in gedrang. Die erediens staan binne 'n · postmodernistiese denkkultuur waarvan sekere aspekte positiewe moontlikhede ten opsigte van die erediens kan bied. Die breer rasionaliteitsbegrip, wat ruimte open vir die affektiewe en nie-kognitiewe dimensies van menswees, skep nuwe ruimte vir die estetiese ervaring en die rol van ervaring in die geloofsproses. Die erkenning van simbole, simboolwerelde, metafore, beelde en verbeelding, bied nuwe moontlikhede vir die erediens as Gesamtkunstwerk. Die oog vir die heropname van die historiese en die simboliese bied ook geleentheid vir die herstel van die tradisionele lied. 'n Gees van anti-fundamentalisme vereis 'n oop kanon ten opsigte van die liturgie en die liturgiese lied. Ekumenisiteit as vorm van die postmoderne global village bied 'n pluraliteit van liturgiese en musikale moontlikhede. 'n Nie-outoritere tydsgees en die ontkenning van 'n 'kundigheidsgroep' deur die postmodernisme, moet verreken word as faktore wat 'n rol kan speel by die resepsie van liedere en gesangboeke. Die liturgiese opleiding, veral met betrekking tot die estetiese vorming van predikante, moet grondig aandag kry. Die besinning rondom die liturgie met betrekking tot die rol van kuns en musiek as kommunikatiewe handelinge moet op grond van nuwere teologiese insigte tereg kom. Die tese van hierdie studie is dat die kerklied, oud of nuut, eers daar tereg sal kom waar van liturgiese vernuwing in die omvattende sin sprake is en waar teologies die ruimte vir musiek as kunsvorm met die vermoe tot simboliese vergestalting - as sodanig dus kommunikatiewe handeling in diens van die Evangelia - verreken word. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theory)

Multimedia is a form of communication and sharing knowledge using synergic effect of parallel connected communication channels. Its main use is in producing communications products and services and in design of user interfaces. Main objective of this dissertation is to develop and create a model of multimedia communication for better understanding of the meaning and the purpose of using multimedia forms in communication process. The model will describe a system of elements and parameters of multimedia communication within the internal and external context. Another objective of this dissertation is to develop multimedia communication methodology that will be used for the design, development and evaluations of concepts of multimedia communication. The methodology will be created by applying the model of multimedia communication into the procedure structure. In theoretical way this dissertation is based on analysis of different definitions and approaches to the multimedia communications topic. This is followed by an analysis of communication theories, concepts of media, multimedia, delivery channels, and communication functions. The theoretical part is followed by the outcomes of the research in practice of four different fields of multimedia use. The knowledge gained is analyzed in the following parts in purpose of creating the model of multimedia communication and the methodology which is derived from the model. The methodology is further validated through case studies and the recommendations for further development are formulated. The model and the methodology of multimedia communication created in this dissertation present complex view on multimedia communication topic that is considered as a useful tool for meeting a specific communication purpose. Dissertation provides mechanics for use and study of multimedia communication and also defines the opportunities for further development of the methodology.

<p>It is predicted that there would be 41.6 billion IoT devices by 2025, which has kindled new interests on the timing coordination between sensors and controllers, i.e., how to use the waiting time to improve the performance. Sun et al. showed that a <i>controller</i> can strictly improve the data freshness, the so-called Age-of-Information (AoI), via careful scheduling designs. The optimal waiting policy for the <i>sensor</i> side was later characterized in the context of remote estimation. The first part of this work develops the jointly optimal sensor/controller waiting policy. It generalizes the above two important results in that not only do we consider joint sensor/controller designs, but we also assume random delay in both the forward and feedback directions. </p> <p> </p> <p>The second part of the work revisits and significantly strengthens the seminal results of Sun et al on the following fronts: (i) When designing the optimal offline schemes with full knowledge of the delay distributions, a new <i>fixed-point-based</i> method is proposed with <i>quadratic convergence rate</i>; (ii) When the distributional knowledge is unavailable, two new low-complexity online algorithms are proposed, which provably attain the optimal average AoI penalty; and (iii) the online schemes also admit a modular architecture, which allows the designer to <i>upgrade</i> certain components to handle additional practical challenges. Two such upgrades are proposed: (iii.1) the AoI penalty function incurred at the destination is unknown to the source node and must also be estimated on the fly, and (iii.2) the unknown delay distribution is Markovian instead of i.i.d. </p> <p> </p> <p>With the exponential growth of interconnected IoT devices and the increasing risk of excessive resource consumption in mind, the third part of this work derives an optimal joint cost-and-AoI minimization solution for multiple coexisting source-destination (S-D) pairs. The results admit a new <i>AoI-market-price</i>-based interpretation and are applicable to the setting of (i) general heterogeneous AoI penalty functions and Markov delay distributions for each S-D pair, and (ii) a general network cost function of aggregate throughput of all S-D pairs. </p> <p> </p> <p>In each part of this work, extensive simulation is used to demonstrate the superior performance of the proposed schemes. The discussion on analytical as well as numerical results sheds some light on designing practical network utility maximization protocols.</p>

As entertainment reflects a culture's ideology, it is important for researchers to study its messages and subsequently its potential meanings. Entertainment has the power to inform and persuade, creating models for behavior with which the public interacts. The entertainment texts for the purpose of this study are the Castle television series and the Nikki Heat novels. Together, they create a unique multi-layer fictional world. By using postmodern, feminist, communication, and entertainment theories, the results of this study provide a tightly focused lens which views a narrow aspect of entertainment media. Each text was thoroughly examined using textual analysis, Feminist Poststructuralist Discourse Analysis, and conversation analysis. Contrary to expectations, the results indicated that the Castle and Nikki Heat texts support hegemonic ideology, particularly through the use of exaggerated stereotypes, strict gender roles, imagery, and narrative choices that help perpetuate rape culture. The discussion outlines how these results can be interpreted through the dominant messages presented in the texts. This research is intended to serve as a foundation for future research regarding entertainment media.

With natural disasters occurring with more frequency and severity, understanding how to facilitate survivors’ resilience and recovery is becoming increasingly important. The Camp Fire in California, which started on November 8, 2018, was one of the most destructive wildfires in recorded history in terms of loss of life and damage to property. Aid from many types of entities (e.g., non-profits, governments, and for-profits) at various levels (e.g., local, state, and federal) was available to survivors, but perhaps the most influential source of support was Disaster Facebook Groups. In the month after the Camp Fire, around 50 Camp Fire Facebook Groups (CFFGs) were created, with over 100 CFFGs existing over the course of recovery. CFFGs are Facebook Groups with the goal of helping Camp Fire survivors. The support exchanged in CFFGs was immense and ranged from financial assistance to emotional support to community building. <br><br>This dissertation offers a mixed-method, event-specific case study of the use and utility of Disaster Facebook Groups after the Camp Fire. I examined how CFFGs offered unique and valuable spaces for connection that allowed members to engage in resilience organizing and disaster response and recovery. To conduct this case study, after engaging in observations of the Groups for over two years, I interviewed 25 administrators of CFFGs and distributed a survey in the Groups that was completed by survivors of the Camp Fire who were members of at least one CFFG during their recovery. I used network perspectives and the Communication Theory of Resilience (Buzzanell, 2010, 2019) as lenses through which administrators’ and survivors’ experiences with CFFGs was understood. I also analyzed the two datasets using multiple and mixed methods but primarily thematic analysis and path modeling. <br><br>The analyses for this case study are presented in four studies. The first two studies provide an understanding of the spaces for connection offered by CFFGs (i.e., characterizing the CFFGs and describing the spaces for connection as both helpful and hurtful), while the last two studies examine the use and utility of CFFGs (i.e., explaining the evolution of activity in CFFGs and investigating the connectivity and social support in CFFGs). <br><br>Across the four studies, I explored three central arguments, which are the primary contributions of this dissertation. First, I advocated for incorporating network thinking into resilience theorizing. With the findings of this dissertation, I extend the Communication Theory of Resilience by offering “managing communication networks” as a refinement of its fourth process of resilience (i.e., using and maintaining communication networks). Managing communication networks addresses the active strategies people use to manage their communication networks, including expanding, contracting, maintaining, and using their communication networks, as they endure and overcome hardship. I also forward the argument that people’s resilience is encompassed by their social networks, meaning their social network can be passively implicated by their resilience or actively involved in their resilience, but can also initiate resilience on their behalf.<br><br>Second, I contended Disaster Facebook Groups offer unique and valuable spaces for connection that facilitate resilience organizing and disaster response for at least five reasons. I argued that Disaster Facebook Groups empower emergent organizing; privilege local knowledge; are convenient; lack anonymity which adds authenticity; and allow for individualization. The findings of this dissertation provide evidence of how these reasons converged in CFFGs to enable members to exchange support that was not, and could not be, available elsewhere.<br><br>Third, I hypothesized that the use of Disaster Facebook Groups would predict the utility of Disaster Facebook Groups, resilience, and recovery for survivors. I tested two models that use different variables to represent the use and utility of CFFGs and recovery from the Camp Fire. The first model investigated how activity in CFFGs influenced the perceived helpfulness of CFFGs and how both the activity in and perceived helpfulness of CFFGs influenced the extent of recovery for survivors. I used retrospective data about five time points across survivors’ first two years of recovery and found the model was most explanative up to one month after the Fire. The second model assessed how various indicators of connectivity in CFFGs impacted received social support (i.e., informational, emotional, and tangible support), resilience, and satisfaction with recovery for survivors. The intensity of survivors’ connections to CFFGs, when they joined their first CFFG, and how many Facebook Friends they gained from their participation in CFFGs were the most predictive indicators of connectivity. From the Groups, survivors reported receiving informational support more than emotional support and emotional support more than tangible support.<br><br>I put the findings of the four studies, as well as the three central arguments, in conversation with each other in the discussion section, focusing on theory, practice, and methodology. Regarding theory, I contribute network thinking to resilience theorizing: I underscore resilience as an inherently networked process; I acknowledge expanding and contracting communication networks as sub-processes of resilience that complement but are distinctly different from using and maintaining communication networks; and I forward “managing communication networks” as a refinement and extension of the Communication Theory of Resilience’s fourth process of resilience (i.e., using and maintaining communication networks). Related to practice, I call for the continuation of conversations around Disaster Facebook Groups as unique and valuable spaces for connection, particularly regarding the five reasons I established. I also give suggestions for practice related to the use and utility of Disaster Facebook Groups for disaster response and recovery. For methodological considerations, I discuss the importance of forming relationships with participants when engaging in research about online communities and natural disasters and call to question the translation of findings about social media across platforms and the role of neoliberalism in resilience and disaster research and practice. Despite its limitations, this dissertation makes meaningful contributions to theory, practice, and methodology, while offering fruitful directions for future research. This mixed-method, event-specific case study brings attention to the influential citizen-driven disaster response in Facebook Groups after the Camp Fire. <br>

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