<p>Vad händer vid en medling och hur upplevs detta möte av de parter som ingår i medlingsprocessen? Denna fråga är utgångspunkten i föreliggande uppsats vilken belyser gärningspersoners och brottsoffers upplevelser samt den förändrade syn på sig själva och den andra parten vilken medlingen bidragit till. Medling vid brott innebär att gärningsperson och brottsoffer möts och samtalar om sina upplevelser av brottet. Denna uppsats har med intervjuer som bas studerat parternas egna upplevelser av medlingssituationen. De teoretiska utgångspunkterna för uppsatsen är George Herbert Meads ”Den Generaliserade andre”, Thomas Scheff och Susanne Retzingers skambegrepp, Erving Goffmans samspelsteori samt ”Det intersubjektiva tredje” vilket beskrivs av Samuel Gerson. Med hjälp av dessa teorier har gärningspersonerna och brottsoffrens upplevelser av medling analyserats, analysen visar att medling av båda parter beskrivs som ett möte där en motpart gett dem insikt om den andres upplevelse av brottet. Denna insikt resulterade i en för gärningspersonerna förändrad livssyn samt för brottsoffren en känsla av att få brottet utrett. Slutsatsen som dras i denna uppsats är att medling vid brott bidrar till att ge gärningsperson och brottsoffer en ny bild av händelsen och att denna nya bild leder till eftertanke kring det egna beteendet samt en förståelse för hur det egna agerandet påverkar andra.</p> / <p>What happens at a victim-offender mediation and how is this process perceived by the parties involved? That is the starting point in this paper illustrating perpetrators and victims’ experiences and their changing views of themselves and of the other party given by the mediation process. Criminal mediation means that the perpetrator and the victim meet to discuss their view of the crime. This paper, based on interviews, studies both parties own experiences of the mediation. The theoretical starting points of the paper are George Herbert Mead´s "the Generalized Other”, Thomas Scheff´s and Susanne Retzinger´s shame and reintegrative shame concept, Erving Goffman´s interaction ritual theory and "the concept of the third” described by Samuel Gerson. Perpetrators and victims experiences of the mediation have been analyzed by means of these theories, the analysis shows that mediation is described by both parties as a meeting giving them insight into the other parties’ experience of the crime. This insight resulted in a changed view on life for the perpetrators and a feeling of having the crime investigated for the victims. The conclusion in this paper is that victim-offender mediation gives the perpetrator and the victim a new view of the incident, resulting in reflection about their own behaviour and an understanding of how their acting affects others.</p>

Vad händer vid en medling och hur upplevs detta möte av de parter som ingår i medlingsprocessen? Denna fråga är utgångspunkten i föreliggande uppsats vilken belyser gärningspersoners och brottsoffers upplevelser samt den förändrade syn på sig själva och den andra parten vilken medlingen bidragit till. Medling vid brott innebär att gärningsperson och brottsoffer möts och samtalar om sina upplevelser av brottet. Denna uppsats har med intervjuer som bas studerat parternas egna upplevelser av medlingssituationen. De teoretiska utgångspunkterna för uppsatsen är George Herbert Meads ”Den Generaliserade andre”, Thomas Scheff och Susanne Retzingers skambegrepp, Erving Goffmans samspelsteori samt ”Det intersubjektiva tredje” vilket beskrivs av Samuel Gerson. Med hjälp av dessa teorier har gärningspersonerna och brottsoffrens upplevelser av medling analyserats, analysen visar att medling av båda parter beskrivs som ett möte där en motpart gett dem insikt om den andres upplevelse av brottet. Denna insikt resulterade i en för gärningspersonerna förändrad livssyn samt för brottsoffren en känsla av att få brottet utrett. Slutsatsen som dras i denna uppsats är att medling vid brott bidrar till att ge gärningsperson och brottsoffer en ny bild av händelsen och att denna nya bild leder till eftertanke kring det egna beteendet samt en förståelse för hur det egna agerandet påverkar andra. / What happens at a victim-offender mediation and how is this process perceived by the parties involved? That is the starting point in this paper illustrating perpetrators and victims’ experiences and their changing views of themselves and of the other party given by the mediation process. Criminal mediation means that the perpetrator and the victim meet to discuss their view of the crime. This paper, based on interviews, studies both parties own experiences of the mediation. The theoretical starting points of the paper are George Herbert Mead´s "the Generalized Other”, Thomas Scheff´s and Susanne Retzinger´s shame and reintegrative shame concept, Erving Goffman´s interaction ritual theory and "the concept of the third” described by Samuel Gerson. Perpetrators and victims experiences of the mediation have been analyzed by means of these theories, the analysis shows that mediation is described by both parties as a meeting giving them insight into the other parties’ experience of the crime. This insight resulted in a changed view on life for the perpetrators and a feeling of having the crime investigated for the victims. The conclusion in this paper is that victim-offender mediation gives the perpetrator and the victim a new view of the incident, resulting in reflection about their own behaviour and an understanding of how their acting affects others.

Collective memory has recently become one of the most explored topics in the social sciences and has led to the emergence of a separate and independent subdiscipline called memory studies. The thesis investigates the awakening of collective memory in two borderlands of Central Europe: the former Sudetes region in the Czech Republic and the southern part of former East Prussia in Poland. The thesis provides an overview of the current theories about collective memory with a focus on the interactional and visual character of the studied phenomenon. In line with this, the thesis presents, discusses, and elaborates on research conducted in the two borderlands in 2016 and 2017. The aim of the research was to study the role and form of collective memory (shared remembrance) in ethnic, cultural, and historical borderlands. The contributions of the thesis are both methodological and theoretical. Firstly, the discussed research revealed that between particularly family-based communicative memory and official, institution-generated cultural memory, there is ritualised communicative memory, maintained through interactions among members of the borderland community (community of memory). Secondly, the thesis contributes to various studies within the interactionist paradigm and proves the usability of Goffman's...

Uppsatsens syfte är att närmare granska samverkansenheten Samba i Örebro och utifrån granskningen identifiera bärande funktioner i samverkansprocesser där barn och unga är i fokus. Samba som betyder Samverkansledning för barn och unga är en, av kommunen, särskilt inrättad samverkansenhet har efter sitt projektår 08/09 varit en permanent verksamhet i Örebro kommun. Enheten har sedan några år tillbaka en central och neutral lokal. För studien genomfördes 15 intervjuer och 2 mötesobservationer. Resultatet har analyserats och diskuterats utifrån både ett interaktionsperspektiv och ett organisationsperspektiv. De bärande funktioner som identifierats och som enligt studien kan antas bidra till att Sambas samverkansprocesser ofta blir lyckade är flera. Dels visar sig den neutrala och strukturerade Sambasamordnaren och det administrativa arbetet som den genomför, enligt studien vara funktioner av betydelse. Vidare identifieras också funktioner som den centrala och neutrala lokalen samt det ”fika” som erbjuds som viktiga för samverkansprocessen. I studien diskuteras också Sambas utmaningar där Sambas funktion jämfört med SIP-möten kan anses vara en utmaning. Resultaten av studien visar att en kombination av Samba och SIP oftast blir bäst. Detta med anledning av att den gemensamma SIP-dokumentationen uppfattas som värdefull, men att samverkansprocessen i övrigt helst hålls enligt Sambas modell. Slutligen diskuteras också några fler utmaningar som Samba kan stå inför och om en spridning av Sambakonceptet är möjlig / The purpose of the thesis is to examine the Samba collaborative unit in Örebro municipality more closely and to identify the supporting functions in collaboration processes where children and young people are the focus. Samba which means- cooperation management for children and young people is one of the municipality's specially established collaborative units, and after its project year 08/09, has been a permanent activity of the Örebro municipality. Since a few years back the unit is located in central and neutral premises. For the study, 15 interviews and 2 meeting observations were conducted. The results have been analyzed and discussed from both an interaction perspective and an organizational perspective. The identified supporting functions which, according to the study, can be assumed to contribute to Samba's collaboration processes are often successful are several. Partly, according to the study, the neutral and structured Samba coordinator and the administrative work that it carries out, prove to be important functions. Furthermore, functions such as the central and neutral premises as well as “the Swedish fika” that are offered as important for the collaboration process are also identified. The study also discusses Samba's challenges and where Samba's function compared to SIP meetings can be considered a challenge. The results of the study show that a combination of Samba and SIP is usually best. This is due to the fact that the joint SIP documentation is perceived as valuable, but that the collaboration process is otherwise preferably held according to Samba's model. Finally, we also discuss some more challenges that Samba may face and if a dissemination of the Samba concept is possible.

Made available in DSpace on 2016-04-27T16:33:58Z (GMT). No. of bitstreams: 1 Julice Dias.pdf: 2324502 bytes, checksum: 5c6619ae8c568c038e2c422821b89720 (MD5) Previous issue date: 2009-07-27 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Interaction ritual chains --a term coined by Randall Collins (1988) are symbols of belonging developed in social relationships. These symbols establish standards built in a comprehensive way in and by cultural events. Having as problematic central office the maintenance of a confessional school catholic of Blumenau - SC as tradition and reference in the scene of the city since its installation in century XIX until the end of century XX, the study searched to understand as the school operated to reach and to keep this status. Leaving of if the stamp of the tradition and reference was resulted of a network of interdependences (Elias, 1994) around habitus germanic, of the ideal type of projected blumenauense individual for the selfilustration of the city since its settling until period 1980-1999, one searched to identify that sensible and that games of being able had been produced in this complex interacional net. In if treating to a configuracional study (Elias, 1999), it was selected as method tools documentary analysis of files, iconography, school children activities, and interviews with mothers and teachers. Exploring sociological categories such as habitus (Elias, 1994), facade (Gofmann, 1983), tradition (Fauconett and Mauss, 1981), this study assumes that Blumenau, in the 1980-1999 period, went through a marked process of reconfiguration of its scenery. Taking as units of analysis modes of feeling, acting and thinking expressed by mothers and teachers, and school activities produced by three-year-old to six-year-old children in the daily life of (pre-)school, this study aimed the study it identified that the school, of its installation in Blumenau up to 1999 participated actively of established groups, whose chains of interaction had constituted organizacional net, not homogeneous, however articulated for feelings of belongs the distinguished cultural manifestations produced by sectors of the city had idealized that it as a bit of Germany in southern Brazil , place of an ideal type of ordeiro, diligent, enterprising, prosperous individual, organized, clean (Seyferth, 1981; Voigt, 2008). It showed that in this network, different communities of meaning, resultants in the balance I-we, they-other (Elias, 1997) on the school and the city had been produced / Cadeias ritualísticas de interação, termo cunhado por Randal Collins (1988) são símbolos de pertencimento criados nas relações sociais. Tais símbolos instituem padrões, construídos de forma abrangente nas e pelas manifestações culturais. O presente trabalho teve como foco de investigação a relação entre (pré)-escola, cidade e famílias. Tendo como problemática central a manutenção de uma escola confessional católica de Blumenau SC como tradição e referência no cenário da cidade desde sua instalação no século XIX até o final do século XX, o estudo buscou compreender como a escola operou para alcançar e manter esse status. Partindo do suposto que o selo da tradição e referência era resultado de uma teia de interdependências (Elias, 1994) em torno do habitus germânico, do tipo ideal de indivíduo blumenauense projetado pela autoimagem da cidade desde sua colonização até o período 1980-1999, buscou-se identificar que sentidos e que jogos de poder foram engendrados nessa complexa rede interacional. Em se tratando de um estudo configuracional (Elias, 1999), selecionou-se, como ferramentas metodológicas, análise de fontes documentais, iconografia e atividades escolares infantis, além de entrevistas com mães e professoras. Utilizando categorias sociológicas como habitus (Elias, 1994), fachada (Gofmann, 1983), tradição (Fauconett e Mauss, 1981), o estudo partiu do suposto que Blumenau viveu no período 1980- 1999 processo acentuado de reconfiguração do seu cenário. Tendo como unidade de análise modos de ser, sentir, agir e pensar manifestos por mães e professoras, as atividades escolares produzidas pelas crianças de três a seis anos no cotidiano da (pré)-escola, e produção cultural da cidade, o estudo identificou que a escola, da sua instalação em Blumenau até 1999 participou ativamente de grupos estabelecidos, cujas cadeias de interação constituíram rede organizacional, não homogênea, porém articulada por sentimentos de pertença a manifestações culturais particularizadas produzidas por setores da cidade que a idealizaram como um pedacinho da Alemanha no sul do Brasil , lugar de um tipo ideal de indivíduo ordeiro, trabalhador, empreendedor, próspero, organizado, limpo (Seyferth, 1981; Voigt, 2008). Mostrou que nessa teia, foram produzidas diferentes comunidades de sentido, resultantes da balança eu - nós, eles - outros (Elias, 1997) sobre a escola e a cidade

社交網站Facebook鼓勵使用者將真實世界中的人際關係串連至線上空間，與各種親疏遠近的朋友進行互動與維持情感交流。隨著社交規模與範圍的擴大，Facebook使用者需要透過規格化或公式化的互動，確保人際網絡的穩定交流。這些行為經過反覆實踐，發展為社交互動儀式。然而，互動行為本身卻與社交初衷逐漸背離。因此，本研究關注的正是Facebook上的互動儀式鏈如何呈現，以及使用者社交行為與意義之間產生落差，導致「行禮如儀」的原因。 本研究以社會學者Goffman（1955）互動儀式與Collins（2004）互動儀式鏈的理論為基礎，探討Facebook的網路中介儀式形成的契機與淪於形式的可能。研究方法方面，本研究選出四則關鍵個案，先以內容分析檢視互動儀式鏈中各項元素的組成；再從個案中選取具代表性的當事人與參與者進行深度訪談，進一步探究實踐互動儀式的原因、時機與對象等細節，並檢視互動儀式過程與結果。 研究結果顯示，雖然社交訊息事件都有機會發展為完整的互動儀式鏈，不過訊息事件的類型差異會影響互動儀式鏈的參與形式。此外，研究發現乍看毫無意義的網路互動行為（尤指按讚）並非如過往研究提到的扁平單一，甚至略帶貶意。這些互動其實乘載多重含意，例如：避免表錯情的慰問、掩飾內心掙扎的祝福、欲辯忘言的關注、對多義訊息的部分贊同等。每當使用者內心與行動不一致或脫鉤時，這些行為便成為每一次的緩衝，調解了「口不對心」的矛盾。 上述貌似「行禮如儀」的社交互動行為隨著訊息事件的種類而變化，行動意涵亦不停流動、轉變，逐漸成為眾人心照不宣的隱藏邏輯，內化成為使用者的行動策略。成為具有「僵固的儀式形式，多元流動的儀式意義」的互動行為，亦可作為網路世代專屬的行動符號。 / Social network sites, such as Facebook, enable users to interact with friends and maintain their relationship. The growing scope and scale of social network require users to cope with huge numbers of friends in formulated and standardized ways. These formulated actions practiced repeatedly on Facebook have become ritualized and thus shape the particular cultural landscape. However, these interaction actions gradually become alienated from original social intents. Facebook users tend to push “Like” bottom whenever they read friends’ news updates, but they just go through the motion without any meaning. This particular research applies sociologist Goffman’s interaction ritual theory and Collin’s interaction ritual chain theory to the context of Facebook behavior. The researcher attempts to answer 2 questions: 1. What a complete social interaction ritual chain would be like on Facebook? And what are its ritual ingredients and outcomes? 2. Does social interaction behavior mismatch its social intent? If the gap exists, why does it happen? This research collects data from researcher’s 750 friends’ information in time frame from March 2013 to April 2013. Four Facebook events are chosen as critical cases. Content analysis and deep interview are employed to discover the ingredients, process and outcomes of interaction ritual chains and every detail on Facebook. The result indicates it’s highly possible that every social information event would develop a complete interaction ritual chain. But the difference of event characters may have impacts on people’s forms of participation. Secondly, Facebook users often depreciate the meaning of “Like”, however “Like” turns out to show multiple meanings. Whenever Facebook users’ physical action couldn’t match attempts, “Like” would serve as the buffer solving the inconsistency. Finally, pushing “Like” bottom becomes “formulated but with multiple meanings”, and it also becomes exclusive action symbol of Facebook generation.