Applications for funding for arts interventions in prisons need to show the intervention will be working towards reducing reoffending. Previous studies mainly focus on the rehabilitative results of the arts intervention in repairing deficiencies in offenders’ social skills. These deficiencies prevent offenders from making constructive social interactions and are proved sometimes to be characteristic of criminality. However, the aim of this investigation was to use a grounded theory methodology to deconstruct the link between arts and rehabilitation by engaging in a research study in a young offender’s institute (YOI). The findings from the pilot study revealed that the link between rehabilitation and the Arts emerged as its potential to enable the appropriation of new roles. Taking these findings into my literature review, I developed a core framework around rehabilitation, an intervention typology, the Arts and role theory. I took this framework into my main investigation in a YOI in South West England amongst young people involved in music and art courses. From later stages in my research design emerged the significance for young people of the use of autobiographical techniques, showing the potential for participants to gain emotional and cathartic release before moving to a consideration of their future. Further depth of understanding of this pedagogical strategy was gained through interviews conducted with those involved in another course using autobiographical techniques: the Write to Freedom course. The outcomes revealed the place of role in developing and affirming identity and the pedagogical influences which were necessary to enable rehabilitation. The findings add to understanding about pedagogical structures, which can help a young person to envision a new role in a future that embraces desistance. These findings have implications in other contexts where participants inhabit roles which prevent learning development. These techniques can change perception enabling participants to appropriate renovated roles which offer new direction.

This thesis is concerned with the impact of professional background on role fulfilment. In the United Kingdom current policy in health and social care in mental health is underpinned by integration; the idea that responsibilities can be accomplished irrespective of profession. Approved mental health practice is one example of a psychiatric statutory role and function, until recently carried out by the profession of social work, which is now extended to other, non-medical, mental health professions. This thesis aims to explore the role and experiences of current practitioners in order to understand the impact, if any, of professional background on the fulfilment of approved mental health practice and the way in which it is experienced. Qualitative data are generated through semi-structured individual interviews with twelve approved mental health practitioners: five nurses, two occupational therapists and five social workers and the use of rich pictures to supplement the interview discussions. Interpretative Phenomenological Analysis was applied to the verbatim transcripts. Key findings were that approved mental health practice can be accomplished irrespective of professional background. Its practitioners require particular shared attributes, specifically a cognitive and affective capacity to deal with and use discord and to manage the disparate emotions that occur. Conceptualised in this thesis as "pull," this finding constitutes a different understanding of the use of emotion in the workplace and provides evidence of a new emotional dimension; the active use of dissonance. Professional identity is also found to be influenced by approved mental health practice thereby turning on its head the original hypothesis of this thesis. Last, personhood is found to be an additional aspect of the moral framework for approved mental health practice and is being practiced in a different circumstance than previously considered. The implications of this work are that it challenges the perception that approved mental health practice is synonymous with the profession of social work. It also revives the theory that its normative moral framework is inherently contradictory. The present study appears to be the first to associate personhood with approved mental health practice and shows role fulfilment as sophisticated emotion management, primarily the active use of dissonance. Both provide new insights into the enactment of approved mental health practice and are important issues for the future training and development of practitioners. The influence on role of professional identity may also help policy makers better understand the impact that new ways of working in mental health might have on traditional professional roles and boundaries in integrated services.

Föräldrarollen, och upplevelserna av den, varierar alltid utifrån många olika faktorer. Under mitten av 1900-talet var den gällande familjenormen att mödrarna tog allt ansvar för hem och omsorg av barnen, medan fäderna stod för försörjningen. Fäderna gavs alltså bara en liten möjlighet att lära känna/knyta an till sina barn när de var små. Vilka effekter detta kan ha haft på relationen mellan fäderna och deras barn, då barnen blivit vuxna, är i stort sett ett outforskat område. Den här studien ämnar kunna belysa dessa. En kvalitativ studie genomfördes där ett antal äldre ensamstående fäder har intervjuats om deras upplevelser och erfarenheter av att vara småbarnsförälder under denna tid. Resultaten från intervjuerna, tillsammans med relevant teori, har gett oss insikt i och förståelse för hur deras situation såg ut då och hur de upplever deras dåvarande fadersroll samt deras nuvarande relationer med de nu vuxna barnen. De visade sig att alla de äldre fäderna som deltog i studien anser sig ha goda, och vad som ger intrycket av att vara kravlösa, relationer med sina nu vuxna barn. Detta trots deras vetskap om vissa försummelser av dem då de var små. Den dåvarande normen gällande familjeordning verkar inte ha haft någon negativ inverkan på just detta. / The parent role and the experiences of being a parent depends on many different factors. During the mid 20th century the standard family construction was that the mothers took on all responsibility regarding the household and caring for children while the fathers were in charge of the bread winning. The fathers were given very little opportunity to get to know/attach to their children when they were young. The effects this could have on the relationships between the fathers and their grownup children is a rather unexplored field. This study aims to elucidate this. A qualitative study was carried through where a number of elderly single fathers were interviewed concerning their experiences of being a parent to a small child during this era. The results from the interviews along with relevant theory have given us knowledge and understanding about their current situation, how they now experience the parent role they had then, as well as about the current relationships they have with their now adult children. It turned out that all the participating elderly fathers consider them selves to have good, and what gives the impression of being unconditioned, relationships with their adult children. Even though the fathers are well aware of the fact that they somehow did neglect their children when they were young. The standard family order that was the rule at the time does not seem to have had any negative effect on the relationships.

Situated within a global context of political unease over Russia’s involvement in Ukraine, this thesis challenges views of Russian foreign policy as enigmatic and unpredictable. It examines the relationship between identity politics, conceptions of security, and the foreign policy preferences of the Russian political elite. It shows how particular aspects of Russian identity that are dominant in different international contexts work to structure policy preferences. This contributes to the pursuit of apparently contradictory objectives across these settings, and to inconsistencies between the rhetoric and reality of Russian security policy. Previous studies have looked into the impact of Russian identity on its policy preferences, but most have taken a limited, instrumentalist view of identity as a tool that is mobilised by political elites to further their existing policy preferences. By contrast, this thesis argues that conscious elite mobilisation of identity provides only part of the picture. Visions of Russian identity (and consequently of its international role) are constrained by institutional factors. These include the linked historical development of the Russian military, economy and education/research sectors. Following a discursive understanding of institutions, they also include the limited number of ways in which identity has previously been represented. These factors produce subconscious constraints on the imagining of Russian identity. This limited conceptualisation of Russian identity has become even more specific in the Putin era, due to the political elite’s frequent repetition of one, highly restrictive, narrative of a ‘usable’ history, presented as the factual background to policy discussion. This narrative foregrounds favoured events, associating them with preferred identity themes. Resultant ‘truths’ of Russian identity then provide a framework for foreign policy. Particular elements of this framework dominate Russia’s relationships with different multinational bodies, impacting on the type of policy cooperation pursued. In relations with the EU, focus on Russia’s equal contribution to European civilisation brings normative incompatibilities between the parties to the fore and acts as a barrier to compromise. With contrasting visions of their identities in their shared region, of what security there should look like, and of how it should be achieved, Russia-EU cooperation has been most effective when undertaken in a specific, sectoral manner. Anticipating the ‘West’s’ relative decline in global influence, Russia has gradually downgraded EU relations whilst pursuing a ‘multivector’ foreign policy that emphasises alternative partners. Capitalising on its identity as one of the BRICS rising powers, Russia has been able to pursue a joint challenge to the contemporary structure of the international order, facilitated by members’ shared convictions of the inequities of the existing system, and of their subordinate positions within it. Here, Russia’s identity as a cultural bridge has been emphasised, giving it a unique possibility to negotiate between the old and the new global powers. Most recently, Russia has built upon its identity as a continent-straddling regional leader, and a supposedly natural representative of Eurasia. In developing the Eurasian Union, Russia seeks to use its privileged regional role to ensure continued global relevance during an anticipated, and desired, transition to global multipolarity. This is a new reading of Russian ‘great power’, in which Russia’s multiple international roles are combined to give it the greatest possible level of influence in determining new global structures.

Adults working as teachers and doctors can find it difficult to communicate well with young people about the issues that affect their wellbeing and learning and thus miss opportunities to contribute when their clients experience adversity. Drama is often used as a pedagogical tool to assist people to develop their communication skills. Dramatic portrayals however, can reinforce rather than challenge limiting stereotypes, and there is the potential for learning through drama to contribute to a patronising world-view and lead to the assumption that a set of formulaic approaches can bridge the communication divide. There is thus a need for research that engages both theoretically and technically with the use of drama as a tool for applied learning. In this thesis, a reflective practitioner methodology is used to explore the use of drama as a method in participatory enquiry and as a tool in the professional education of teachers and doctors. Use of the practitioner perspective permits analysis of the alignment between theory and practice. The Learning Partnerships project provides the context within which to conduct this enquiry. In this project the researcher leads drama workshops that bring together classes of school students and tertiary students completing their studies in medicine or education. The adolescents work as co-investigators with the teachers and doctors, exploring how to communicate effectively in the institutional contexts of schools and clinics.

A conformação de comunidades dentro do processo de difusão dos sistemas religiosos afro-brasileiros para o Uruguai e a Argentina propicia o surgimento de famílias-de-santo transnacionais, trans-étnicas e trans-territoriais. É o que ocorre na “Casa Africana Reino de Ogum Malé”, com sede em Santana do Livramento (Brasil), um ponto de partida tradicional para a transnacionalização afro-religiosa na fronteira do Brasil com o Uruguai. Suas filiais encontram-se em Montevidéu (Uruguai) e Posadas (Argentina), havendo ainda ramificações em São Miguel de Tucumã (Argentina). Organizados por mãe Chola, membros desse coletivo percorrem, durante o calendário litúrgico, os vários pontos desse território, visitando-se mutuamente, construindo sua religiosidade e reforçando o pertencimento à rede. Busca-se aqui, através do método etnográfico, recompor a ambiência experimentada durante os rituais e, ao mesmo tempo, identificar os momentos em que os atores envolvidos performatizam tensões identitárias, na medida que, ao se relacionar através de uma estrutura ritual compartilhada, acabam por a experienciar a partir de significantes e práticas culturais informadas por outros pertencimentos, sejam étnicos, lingüísticos ou nacionais. / The diffusion of African-Brazilian religions into Uruguay and Argentina leads to the formation of families-in-saint which can be at once transnational, transethnical and transterritorial. Such is the case of the “Casa Africana Reino de Ogum Malé” (“The African House of the Kingdom of Ogum Malé”), whose headquarters lies is Santana do Livramento (Brazil), a traditional departure point for the transnationalization of African-Brazilian religion, on the Brazilian-Uruguayan border. Its has branches in Montevideo (Uruguay) and Posadas (Argentina), and also links in San Miguel de Tucumán (Argentina). Leaded by mother Chola, the members of this collectivity cross the many point of this territory during the liturgical calendar, paying each other visits, building their faith and reinforcing their attachment to this network. This dissertation leans on the ethnographic method to recreate the ritual experience. At the same time it tries to identify moments in which the actors perform their identitary tensions. Although sharing the same ritual structure each actor experiences it from significants and cultural pratiques informed by different attachments, be they ethnical, linguistic or national.

A conformação de comunidades dentro do processo de difusão dos sistemas religiosos afro-brasileiros para o Uruguai e a Argentina propicia o surgimento de famílias-de-santo transnacionais, trans-étnicas e trans-territoriais. É o que ocorre na “Casa Africana Reino de Ogum Malé”, com sede em Santana do Livramento (Brasil), um ponto de partida tradicional para a transnacionalização afro-religiosa na fronteira do Brasil com o Uruguai. Suas filiais encontram-se em Montevidéu (Uruguai) e Posadas (Argentina), havendo ainda ramificações em São Miguel de Tucumã (Argentina). Organizados por mãe Chola, membros desse coletivo percorrem, durante o calendário litúrgico, os vários pontos desse território, visitando-se mutuamente, construindo sua religiosidade e reforçando o pertencimento à rede. Busca-se aqui, através do método etnográfico, recompor a ambiência experimentada durante os rituais e, ao mesmo tempo, identificar os momentos em que os atores envolvidos performatizam tensões identitárias, na medida que, ao se relacionar através de uma estrutura ritual compartilhada, acabam por a experienciar a partir de significantes e práticas culturais informadas por outros pertencimentos, sejam étnicos, lingüísticos ou nacionais. / The diffusion of African-Brazilian religions into Uruguay and Argentina leads to the formation of families-in-saint which can be at once transnational, transethnical and transterritorial. Such is the case of the “Casa Africana Reino de Ogum Malé” (“The African House of the Kingdom of Ogum Malé”), whose headquarters lies is Santana do Livramento (Brazil), a traditional departure point for the transnationalization of African-Brazilian religion, on the Brazilian-Uruguayan border. Its has branches in Montevideo (Uruguay) and Posadas (Argentina), and also links in San Miguel de Tucumán (Argentina). Leaded by mother Chola, the members of this collectivity cross the many point of this territory during the liturgical calendar, paying each other visits, building their faith and reinforcing their attachment to this network. This dissertation leans on the ethnographic method to recreate the ritual experience. At the same time it tries to identify moments in which the actors perform their identitary tensions. Although sharing the same ritual structure each actor experiences it from significants and cultural pratiques informed by different attachments, be they ethnical, linguistic or national.

A conformação de comunidades dentro do processo de difusão dos sistemas religiosos afro-brasileiros para o Uruguai e a Argentina propicia o surgimento de famílias-de-santo transnacionais, trans-étnicas e trans-territoriais. É o que ocorre na “Casa Africana Reino de Ogum Malé”, com sede em Santana do Livramento (Brasil), um ponto de partida tradicional para a transnacionalização afro-religiosa na fronteira do Brasil com o Uruguai. Suas filiais encontram-se em Montevidéu (Uruguai) e Posadas (Argentina), havendo ainda ramificações em São Miguel de Tucumã (Argentina). Organizados por mãe Chola, membros desse coletivo percorrem, durante o calendário litúrgico, os vários pontos desse território, visitando-se mutuamente, construindo sua religiosidade e reforçando o pertencimento à rede. Busca-se aqui, através do método etnográfico, recompor a ambiência experimentada durante os rituais e, ao mesmo tempo, identificar os momentos em que os atores envolvidos performatizam tensões identitárias, na medida que, ao se relacionar através de uma estrutura ritual compartilhada, acabam por a experienciar a partir de significantes e práticas culturais informadas por outros pertencimentos, sejam étnicos, lingüísticos ou nacionais. / The diffusion of African-Brazilian religions into Uruguay and Argentina leads to the formation of families-in-saint which can be at once transnational, transethnical and transterritorial. Such is the case of the “Casa Africana Reino de Ogum Malé” (“The African House of the Kingdom of Ogum Malé”), whose headquarters lies is Santana do Livramento (Brazil), a traditional departure point for the transnationalization of African-Brazilian religion, on the Brazilian-Uruguayan border. Its has branches in Montevideo (Uruguay) and Posadas (Argentina), and also links in San Miguel de Tucumán (Argentina). Leaded by mother Chola, the members of this collectivity cross the many point of this territory during the liturgical calendar, paying each other visits, building their faith and reinforcing their attachment to this network. This dissertation leans on the ethnographic method to recreate the ritual experience. At the same time it tries to identify moments in which the actors perform their identitary tensions. Although sharing the same ritual structure each actor experiences it from significants and cultural pratiques informed by different attachments, be they ethnical, linguistic or national.

Education is an important part of the development of, and democratic processes in, any society. This study aims to explore the experiences of studying in a program combining two types of schools in Swedish, University College and Folk High School. In the theory section of the study, the similarities and differences of the two types of schools are described, as well as the prerequisites under which they operate. The study uses the sociocultural perspective as its starting point.The program is described as a unity with three parts; local congregation, Folk High School and University College. The respondents do report differing perceptions on how unified the educational form actually is. They do, however, mostly express positive views of the program as well as a large willingness to recommend it to others, and generally describe the program as both substantial and well crafted. The analysis shows how didactics and methodology from both types of schools are being used, and how this too is being perceived differently by the respondents.The study shows that this combination of two types of schools is being perceived as a positive for both the students’ learning and coming working life, and that it facilitates an educational form with more learning tools than the type of school individually could offer. Previous research also shows that this type of combination has a positive impact on learning, as well as the importance of a good study environment and general well-being to achieve good study results. However, the study also notes the relatively small amount of previous research into the field of adult education, pointing to the need for continued research into this field, to further our understanding of how to create good learning environments. / <p>Betygsdatum 2021-06-07</p>