Disordered eating in men is said to be uncommon with men forming less than ten per cent of reported cases. Yet it has been suggested that the number of males with eating disorders is beginning to increase, affecting more men than ever before. This presents problems for healthcare services that have created previous models of support around women. Current research offers pathological and epidemiological data, including information about testing men for eating disorders using male-centred instruments. However, understanding is aetiolated due to a focus on medical accounts of male disordered eating, rather than focusing on the stories that men themselves have to tell. This exploratory qualitative study addresses this problem by focusing on men’s stories of disordered eating. Four men share their accounts of living with an eating disorder and these are analysed using a hermeneutic approach, in order to glean insights into their experiences with food, body and self. These insights include an examination of the meaning of fat male bodies, analysis of the phenomenon of gender ambivalence that prevails in men with disordered eating and the fragmented and colonised nature of the male eating disordered self. These represent an original contribution to understanding as they have not been considered elsewhere in the literature to date. Additionally, an extensive analysis of the male eating disorder literature, use of a hermeneutic methodology and the positioning of male eating disorders within the context of masculinities studies further add to the novel value of this research.

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The aim of this study was to explore the nature of frontline nurses’ experiences of living with rapid and continuous organizational change in a tertiary health care institution. The phenomenon under study was organizational change. A component of this research was also to explore the possibility of change fatigue in nurses’ discourse. Change is inevitable, and increasingly rapid and continuous in health care as organizations strive to adapt, improve and innovate in response to external pressures. These pressures challenge hospitals to strive for patient safety, quality assurance and provision of exceptional family centred care. Attending to these pressures require time, energy and money. Rapid and continuous change creates a push/pull relationship between innovation and budget. New technologies require extra resources however, simultaneous restructuring and optimization efforts see hospitals decreasing available resources. This creates a challenging workplace for nurses who must engage in organizational change activities with limited resources. Organizational change challenges health care providers in a variety of ways because it restructures how and when patient care delivery is provided, changing ways in which nurses must carry out their work. Little research has been done regarding the impact of rapid and continuous organizational change for frontline health care providers, most notably, nurses. In this study a critical hermeneutic design was applied. Guided by the theoretical framework of critical management studies, the researcher explored concepts of organizational change, experience of change, change fatigue, and power and voice. The setting was an urban pediatric teaching hospital located in eastern Ontario. The researcher sought breadth, depth, complexity and richness of data in understanding the experience of organizational change, which supported a decision to seek a sample size of ten to fifteen participants. Thick description commenced at fourteen participants. Face to face interviews were conducted using open-ended questions to understand nurses’ experiences of change. Brown and Gilligan’s Voice-centred relational method of data analysis was used – a multi-levelled analysis exploring the concept of voice in relation to self, other, culture, society and history. Rapid and continuous organizational change in the workplace profoundly impacted nurses’ work, their relationships to the self, other, culture, society and history. Nurses recognized that many change initiatives reflected an ideological shift in health care that supported a culture of service, whilst sacrificing a culture of care. A culture of service prioritized cost-savings and efficiency, which saw nurses lose the time and resources required to provide quality, safe care. Nurses felt morally responsible to uphold a culture of care, which proved challenging, and at times unobtainable. The inability to provide quality, safe care resulted in a multitude of negative emotional repercussions, which fostered moral distress. Nurses exhibited elements of change fatigue, further contributing to feelings of voicelessness and powerlessness within their workplace. Organizational change must be re-conceptualized in ways that ensure change initiatives uphold institutional integrity and better support the provision of morally authentic nursing practice. Health care organizations should place nurses at the forefront of planning, implementation and evaluation of change initiatives in order to alleviate the many negative experiences of organizational change noted in this study.

The purpose of this study is to illustrate how teachers in a preschool in Finland interpret their way of working on the directives on Finnish religious and cultural heritage, whilst multiculturalism in preschools is increasing. Through semi-structured qualitative interviews, six teachers have elaborated on how they interpret the directives and their way of working with this. The result shows that uncertainty characterizes the teachers and that this is based on ignorance of cultures other than the traditional Finnish culture. The teachers tend to have a colonial approach with a broad othering, where a clear “us and them”-culture is visible. The teachers attitude towards other cultures contribute to the great cleavage. My interpretation of what this results in is, apart from exclusion, a deteriorated activity for children of other cultures, as they do not receive as much planned activities in the same extent as the children with a traditional Finnish background. / Studiens syfte är att belysa hur pedagoger i en förskola i Finland beskriver sitt sätt att arbeta med de direktiv om Finlands kristna kulturarv som finns i förskolans styrdokument, samtidigt som mångkulturaliteten i barngruppen ökar. Genom kvalitativa, halvstrukturerade intervjuer har sex pedagoger berättat om hur de tolkar direktiven och sitt sätt att arbeta med detta. Resultatet visar att en osäkerhet präglar pedagogerna och att denna osäkerhet bottnar i en okunskap kring andra kulturer än den traditionellt kristna. Pedagogerna visar på ett kolonialt synsätt med en bred andrafiering, där en tydlig ”vi och de”-kultur kan urskiljas. Pedagogernas attityder gentemot andra kulturer bidrar till dikotomiseringen. Min tolkning om vad detta resulterar i är, förutom exkludering, en försämrad verksamhet för barn av annan kultur, då de inte får en planerad pedagogisk förskolevardag i samma uträckning som de barnen med en traditionellt finsk bakgrund.

Jean-Claude Eloy est un compositeur passionné de musiques extra-européennes (et en particulier de musique japonaise) qui revendique un multiculturalisme militant et refuse farouchement que sa démarche puisse être associée à un quelconque exotisme. Pourtant, et sans que la sincérité de son positionnement idéologique puisse être remise en cause, certaines ambiguïtés apparaissent au fur et à mesure de l’étude de sa production. Ainsi, si l’exotisme de surface caractéristique du XIXe siècle a disparu au profit d’un intérêt largement documenté pour les cultures musicales non occidentales, on n’en décèle pas moins la permanence de thèmes caractéristiques de cet exotisme. Il s’agira d’analyser ce paradoxe et d’en proposer des explications. Le travail part de l’hypothèse que l’exotisme repose sur un imaginaire anthropologique à partir duquel prennent naissance des expressions différentes selon les lieux et les époques. L’exotisme répondrait ainsi à des réalités humaines dans lesquelles le contexte colonial aurait joué un rôle uniquement facilitateur (et non suscitateur). Cet exotisme ne pourrait donc pas avoir disparu avec la fin des empires. Il s’agira ainsi de lire les ambiguïtés d’Eloy à la lumière d'un « mythe exotique » toujours vivace dans l’imaginaire collectif contemporain. S’appuyant sur le courant des postcolonial studies, cette lecture interrogera les résurgences exotiques présentes dans l’œuvre d’Eloy pour aboutir à la définition d’un exotisme postcolonial différente de celles qui ont pu être développées dans le domaine littéraire. / Jean-Claude Eloy is a French composer. He is passionately fond of extra-European music, especially Japanese music. He calls for muticulturalism and refuses his works to be associated with exoticism. Even so - and without questionning Eloy’s intellectual honesty - it is possible to find out some ambiguities in his works. For instance, even though superficial exoticism, typical of XIXth century, no longer appears in his music, several themes of this exoticism can be found in some of this works. We will analyze this paradox and suggest some explanations. Our thinking is based on the proposition that exoticism comes from anthropoligical imagination and takes a variety of forms depending on the era. According to this proposition, colonialism has made the development of exoticism easier but didn’t create it. As a result, exoticism could not completely disappear with the end of colonial empires and still exists as a human reality. Postcolonial studies, semiotics and hermeneutics will be used as a background approach to explain the existence of exoticism in Eloy’s works.

La préoccupation théologique et pastorale portant sur l’incisive question de la disjonction entre le message du mystère chrétien et la réalité de la vie humaine trouve une prise en compte favorable dans le concept de « théologie actuelle » émis par le jésuite Henri Bouillard depuis le siècle dernier. Ce concept concentre en effet toute une herméneutique théologique orientant sur un discours qui soit justement « ‘’à la gloire de Dieu’’ parce que défendant l’Humanum ». Comme une expression du combat contre « l’extrincésisme » en théologie, le concept bouillardien engage sur la voie d’une réflexion qui n’est pas un ‘’effet de mode’’, mais plutôt qui allie « sens et fait » dans une « logique de la foi ». Celle-ci, comprenant les « dogmes non pas (seulement) comme révélés, mais (surtout) comme révélateurs », fait de l’existentiel un « lieu théologique ». L’épistémologie connexe au concept de « théologie actuelle » induit donc la recherche de la « consubstantialité » entre le message chrétien et le contexte historique et culturel de l’existence humaine ; celle-ci étant considérée comme « la sphère aurorale du dévoilement » de celui-là. Le concept de « théologie actuelle » honore la vocation théologique comme « production d’un langage inédit, parce qu’elle ne peut redire (… son) origine qu’historiquement et selon une interprétation créatrice. » tel que le dit Cl. Geffré. C’est pourquoi de la pertinence de ce concept bouillardien découle son actualité au moyen d’une actualisation exigeante. / The theological and pastoral issue of the possible disjunction of the message of the Christian mystery from human life finds a favorable consideration through the concept of "actual theology" issued by the Jesuit Henri Bouillard during the last century. This concept concentrates in itself a whole theological hermeneutics inducing a discourse that is precisely "to the glory of God" because it defends the Humanum.As an expression of the struggle against "extrinsicism" in theology, the Bouillardian concept engages us into a reflection that does not follow the "latest fad" but rather combines "meaning and fact" according to the "logic of faith". The latter, including "dogmas not (only) as revealed, but (especially) as revealing," considers the existential reality a "theological place." Thus, the epistemology connected with the concept of "actual theology" leads to the search for the "consubstantiality" between the Christian message and the historical and cultural context of human existence, the latter being considered the "dawn sphere of the unveiling" of the former.The concept of "actual theology" honors the vocation of the theological science as the “production of an unprecedented language, because it can repeat (... its) origin only historically and according to a creative interpretation”, as Cl. Geffre says. That is why the relevance of this Bouillardian concept implicates its validity for today, by means of a demanding update.

“What shows itself is a proposed world, a world I may inhabit, and wherein I can project my ownmost possibilities” (Paul Ricoeur). This research investigates devised biblical drama as an alternative hermeneutic for orally focused churches, whose practical problems in engaging with Scripture leave them at the unintended margins of the global churches’ world of assumed literacy. The work builds on a Ricoeurian perception of Scripture as a dynamic of time, telling and tradition that offers a drawing invitation to Christians to enter and inhabit its proposed worlds of anticipative and participative remembering, beckoning towards life in the now-and-not-yet of the kingdom of God. A telling case is offered by the orally focused Anglican Churches in Gambella (Ethiopia), through the reflective voices of their church leaders, and through the illustration of their dramas: seen within the innovation of fresh interpretation, and also through the sedimentation of their tradition of drama. Firstly, the nature and interpretative process of devising biblical drama is investigated, demonstrating that this holistic, creative, and communal, contextualized approach to Scripture entwines aspects of criticality and orality through its conversational questioning and imagining of Scripture that is enhanced through practical embodiment. The research proposes that the embodied, enacted, mimetic form of drama offers a liminality that enables participative inhabitation of the proposed worlds of Scripture. Secondly, the developing tradition of Anglican biblical dramas in Gambella is investigated. These dramas inherit, form, participate in, and hand on the tradition of Christian cultural memory on which these churches are founded, through a proclamation of Scripture that is made manifest within present event. This research argues that both forms of drama offer participative possibilities for faithful and formative, hopeful inhabitation of the proposed worlds of Scripture, and so could offer potential gifts to the wider church.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esta pesquisa é sobre a teologia das crianças. Analisa o conteúdo e a forma da reflexão teológica produzida e suscitada por crianças por meio de sua interação com histórias bíblicas. Acontece com um grupo de crianças num contexto escolar. Embora tenha sua base na pesquisa participante, tanto sua realização quanto a análise dos dados fundamentam-se na hermenêutica filosófica de Gadamer, especialmente nas suas considerações sobre o outro, o círculo hermenêutico, a linguagem, o jogo e os preconceitos. Ao longo de um semestre, foram realizados encontros com crianças, propondo diferentes estratégias de conversação sobre parábolas de Jesus. Caracteriza, primeiramente, quem é a criança que hoje nos interpela, por meio de um diálogo com aportes dos estudos da infância. Apresenta a criança como agente da pós-modernidade e trata da sua participação na sociedade de consumo. Segue mencionando as teologias que possibilitam abordagens diferenciadas e mais inclusivas da fé cristã. Destaca experiências diversificadas de teologia com crianças em outros países. Mostra que a interpretação hermenêutica dos dados resultantes das conversações apresenta a preocupação ecológica, enquanto criação de Deus, a sensibilidade com relação às pessoas excluídas em nossa sociedade, a abertura e a honestidade para questionar e argumentar. A tese sustenta que a participação das crianças nos encontros acontece de forma dinâmica e alegre, movimento próprio das crianças realizarem suas descobertas, reflexões e produções teológicas. / This research on childrens theology analyzes the content and form of the theological reflections produced and raised by a group of children interacting with biblical stories in a school context. Although based on participatory research, both the execution of the project and the analysis of the generated data are grounded on the philosophical hermeneutics of Gadamer, particularly his considerations on the other, the hermeneutic circle, language, games and prejudices. Over a semester we held meetings with children in which different strategies for talking about the parables of Jesus were applied. The paper starts out by outlining what characterizes this child that addresses us today, in a dialogue supported by contributions from several childhood studies. It presents the child as an agent of post-modernity and discusses his/her participation in the consumer society. It then turns to theologies that allow for differentiated and more inclusive approaches to the Christian faith, while also highlighting some very diversified experiences of theology with children in other countries. The research demonstrates that the hermeneutical interpretation of the data arising from the talks reveals an ecologic concern with the environment as Gods creation, an awareness regarding people that are excluded from our society, as well as openness and honesty to raise questions and present arguments. The thesis maintains that the dynamic and joyful participation of the children typifies the meetings as appropriate occasions for the children to make their own discoveries, reflections and theological productions.

[pt] O presente trabalho consiste em um estudo em torno de Verdade e Método, principal obra do filósofo alemão Hans-Georg Gadamer. Ao tomar o fenômeno da compreensão (Verstehen) como objeto de sua reflexão, Gadamer nos esclarece de antemão que a hermenêutica que ele pretende desenvolver constitui uma tentativa de entender a verdade que é própria das ciências humanas, para além de sua autoconsciência metodológica, bem como o que liga tais ciências ao conjunto de nossa experiência de mundo. Um dos temas centrais desenvolvidos nesta obra, e que se encontra diretamente articulado com a questão da compreensão, é o conceito de jogo (Spiel), entendido como um acontecimento que se dá para além das subjetividades que nele se encontram envolvidas. Para Gadamer o alcance universal e a dimensão ontológica do jogo não devem ser ignorados. Portanto, tentaremos mostrar neste estudo, que jogar e compreender são elementos intercambiáveis em seu pensamento, na medida em que pensar o entrelaçamento jogo-compreensão é realizar que a estrutura da compreensão exige um certo entregar-se à situação em que a subjetividade não é tida mais como instância determinadora em relação ao momento da compreensão. / [en] The present paper is a study on Truth and Method, the main work of the German philosopher Hans-Georg Gadamer. When it comes to the phenomenom of understanding (Verstehen) as the object of his thought, Gadamer explains us that the hermeneutics he intends to develop constitutes an attempt to understand the truth of human sciences, beyond their methodological self-consciousness, as well as, what links such sciences to the whole of our world experience. One of the central themes developed in this work, straightly linked to the question of understanding, is the concept of play (Spiel), known as an event that happens beyond the subjectivities involved in it. According to Gadamer, the universal scope and the ontological dimension of play should not be ignored. Therefore, we will try to show in this work that to play and to understand are interchangeable elements in Gadamer´s thought, inasmuch as to think about the connectedness of play-understanding is to realize that the structure of understanding demands one to surrender oneself to the situation in which the subjectivity is no longer the determinant instance regarding the moment of understanding.

From Introduction: Willem Boshoff was born in Vereeniging, South Africa, in 1951. The son of a carpenter, Boshoff developed an early interest in art. Although never taught formally by his father, he nevertheless acquired a knowledge of the craft of carpentry, a skill which he continues to utilize in much of his art-making today. Boshoff studied at the Johannesburg College of Art, and obtained a Master's Diploma in Technology in Fine Art in 1984. He taught at that institution for twelve years, becoming a full-time art practitioner in 1996. He produced some significant works prior to and during the time of his teaching tenure, including his KykAfrikaans visual poetry in 1979-1980, Bangboek between 1977-1986, and the researching and writing of the Dictionary of Perplexing English in 1986 (ending in 1999). In this study I will discuss Willem Boshoff's careful employment of language and materials, througb which he propagates his "study of ignorance" (Williamson and Jamal 1996:148). I will investigate two major works by Boshoff, namely The Writing in the Sand and The Blind Alphabet in Chapters 1 and 2 respectively. Both of these installations are concerned fundamentally with the subversion of power relationships and elitism. As I will show, both works offer an opportunity to investigate their objectives in relation to discourses surrounding language and hermeneutics. My study includes a third chapter, in which I discuss my own work entitled The Bread of the Presence in relation to Boshoff's own methodologies. As will be demonstrated with particular reference to The Blind Alphabet and my own work, a discussion of memory proves to be of some relevance within this dialogue.