<p>Engineering engagement programs use service learning and community engagement pedagogies that require a real-world situated problem in which the community partners who experience those problems are integral to those spaces. Despite community partners being integral to engineering engagement programs, research on community partner perspectives is vastly unrepresented in literature Therefore, the goal of this work is to investigate engineering engagement programs from the perspective of the community partners by answering the research question: what meaning do community partners make of their experience in engineering engagement programs? This study describes a qualitative research inquiry in which interviews with three community partners from three different engineering engagement programs were conducted and analyzed for community partner meaning. Using a framework developed by Zittoun and Brinkmann for meaning making, this study presented several themes associated with pragmatic, semantic, and existential meanings made by community partners within this study (2012).</p><p>Findings from this study suggest implications for expansions of existing frameworks of constituents and components of engineering engagement programs, as well as potential opportunities to more deeply engaging community partners the assessment of student contributions and trajectories as a function of participation in EEPs. Additionally, findings from this study suggest an opportunity to investigate communication and thinking between students and community partners to better support the experience of the community partner (and potentially, the learning of the students). Lastly, findings from this study suggest that participation in EEPs presents the opportunity for community partners to learn by doing which can be more deeply investigated to begin addressing the gap in the literature associated with community partners in research on engineering engagement spaces.</p>

Group relations events are intended to enable transformation through learning, but such collective experiential events are not explicitly focused on enabling individual group members to derive meaning from them. This research aims to explicate individual learning from the experiences of a group relations event, in order to formulate a process for meaning-making post an intensive experiential event. Literature reviewed provides construct definitions of systems psychodynamic aspects, as well as insight, meaning-making, coaching methods and other approaches to facilitating meaning-making. Systems psychodynamics is the theoretical paradigm that informs a qualitative phenomenological research approach. Data analysis adopted hermeneutic phenomenology to allow for the interpretation of the rich data collected. Multiple case studies were adopted using multi-pronged data collection methods, including semi-structured interviews conducted before the event, as well as both a focus group and Free Association Narrative Interviews (FANI) conducted after the event. The results are reported by case, and this is followed with an interpretation of results by various systems psychodynamic themes. Furthermore, the relationship between personality types and defences mechanisms, with the associative techniques to use for each, have been set forth as additional findings in the thesis. The research hypothesis produced by the study is a meaning-making model to facilitate post-group relations event reflections and debriefing, with the aim of enabling insight formation, learning and adaption by individuals who have participated in such events. / Psychology / Ph. D. (Psychology)

In 2019,  Movice and CT created a mural that depicts faces of  high-ranking military officers who were in command when more than 6.000 civilians were killed by soldiers and were presented as guerilla members. After being censored by the military, the mural was reproduced on hundreds of walls in Colombia and other cities such as  New York, Berlin, Paris. On Twitter, the hashtag was used at least three times a day for two years.  Then, how could the contents of ¿Quién dio la orden? (Who gave the order? - WGO)  contribute to social change in the digital society while others go unnoticed? Through in-depth interviews and online participant observation, the organisational practices that produced WGO and the practices of social appropriation are analysed. In particular, the role played by affects and connective action. The research approach is from a non-media-centric perspective, a holistic view of the online/offline communication process of meaning-making. The study relies on the Latin American Theory of Mediations with some components from the theories of Collective Action, Connective Action and Affective Intensity. The findings mainly show that, first, the production of WGO was a permanent negotiation of collective meanings to reach the common goal. Second, WGO was appropriate when the citizens participated in the production of WGO and were able to  identify themselves subjectively. Third, the production of WGO increased affective intensities that triggered exchanges of discourse and action between diverse groups of social actors. In terms of social change, the alternative narrative of WGO was partially legitimised for Colombian society, turning it into a collective referent that challenged the hegemonic narrative of “rotten apples”. / En 2019, Movice y la Campaña por la Verdad crearon un mural que muestra los rostros de militares de alto rango que estaban al mando en el periodo en el que más de 6.000 civiles fueron asesinados y presentados como miembros de la guerrilla. Tras ser censurado por miembros del Ejército, el mural fue reproducido en cientos de paredes de Colombia y otras ciudades como Nueva York, Berlín o París. En Twitter, el hashtag se utilizó al menos tres veces al día durante dos años. Entonces, ¿cómo pudieron los contenidos de ¿Quién dio la orden? (QDO) contribuir al cambio social en la sociedad digital mientras otros pasan desapercibidos? A través de entrevistas en profundidad y observaciones participantes online, se analizan las prácticas organizativas que produjeron QDO y las prácticas de apropiación social. En particular, el papel desempeñado por los afectos y la acción conectiva. El enfoque de la investigación toma una perspectiva no mediático-céntrica, una visión holística del proceso de comunicación online/offline de producción de sentido. El estudio se basa en la Teoría Latinoamericana de las Mediaciones con algunos componentes de las teorías de la Acción Colectiva, la Acción Conectiva y la Intensidad Afectiva. Los resultados muestran principalmente que, en primer lugar, la producción de QDO fue una negociación permanente de significados colectivos para alcanzar el objetivo común. En segundo lugar, QDO fue apropiado desde la participación de los ciudadanos en la producción y cuando éstos lograron identificarse subjetivamente. Tercero, la producción de QDO aumentó las intensidades afectivas que desencadenaron intercambios de discurso y acción entre diversos grupos de actores sociales. En términos de cambio social, la narrativa alternativa de QDO fue parcialmente legitimada por la sociedad colombiana, convirtiéndose en un referente colectivo que desafió la narrativa hegemónica de las "manzanas podridas".

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Studiens syfte är att undersöka hur förskollärare närmar sig barns perspektiv i utomhusmiljö. För att fånga upp hur förskollärare resonerar kring hur de närmar sig barns perspektiv i utomhusmiljö så har intervjuer genomförts. Studiens teoretiska perspektiv utgår från det utvecklingspedagogiska perspektivet. Resultatet av undersökningen visar att förskollärare närmar sig barns perspektiv genom ett medvetet förhållningssätt där de närmar sig barnen fysiskt och försöker förstå omgivningen genom barnens glasögon. Förskollärarna använder även flera metoder som att planera för att kunna närma sig barns perspektiv, aktiviteter där de agerar för att underlätta för barnen att få utrymme att utrycka sina perspektiv samt dokumentation för att både synliggöra barnens perspektiv samt fånga upp barnens perspektiv för att kunna använda det i verksamheten. Resultatet visar även att ett antal förskollärare upplever möjligheter i utomhusmiljön vilket kan främja utomhusundervisning samt att ett antal förskollärare upplever utmaningar med utomhusmiljön vilket kan utmana utomhusundervisningen.

Syftet med den här uppsats är att undersöka varför människor med barndomstrauma kan finna mytologiska symboliska berättelser i existentiell kultur läkande. De frågor som ställs är: På vilket sätt kan berättelser om superhjältar ge ökad förståelse om barndomstrauma, både för de som själva upplevt det, samt de som inte upplevt det? Hur kan berättelser om superhjältar verka psykiskt läkande vid barndomstrauma? Vilken betydelse har känslor i läkandeprocessen av barndomstrauma? Material som använts är TV-serien Moon Knight och kommentarer från YouTube. Teoretiska perspektiv som används är positiva psykologiska teorier, John P. Wilsons avgrundupplevelse och Viktor Frankls viljan till mening samt analytiska teorier om filmtolkning och hur det digitala samhället kan ge en existentiell kontext, med Jung, Tilander och Duppils forskning. Metoden som använts är grundad teori (GT). Tidigare forskning har visat ett samband mellan meningsskapande och populärkultur, främst berättelser om superhjältar, likaså de psykiskt läkande effekter film och TV-serier kan ha. Barndomstrauma har visat både negativa risker och positiva aspekter och har stor psykisk inverkan även i vuxen ålder. Den här uppsatsen visar ett samband mellan barndomstrauma och en ökad förmåga, förståelse, begär och upplevelse av existentiellt meningsskapande från mytologiska symboliska budskap från populärkultur, i uppsatsen benämns det existentiell kultur som även förklaras närmre. Det ger psykiskt läkande effekter och bidrar till välbefinnande och själslig helhet som kan jämföras med det som kan upplevas i religiösa sammanhang. Dessa resultat är viktiga eftersom barndomstrauma och meningsskapande i populärkultur är relativt outforskade områden men som kan komma till hjälp för barn och vuxna som upplevt barndomstrauma. Det blir ett sätt att både förstå och hjälpa dessa, likaså ett sätt för dem att enklare förstå sig själva för att sedan kunna läka och finna välbefinnande. / The aim of this paper is to investigate why people with childhood trauma can find mythological symbolic stories in existential culture healing. Questions asked: In what way can stories about superheroes provide increased understanding about childhood trauma, both for those who have experienced it themselves, as well as those who have not? How can stories about superheroes have a psychological healing effect following childhood trauma? What is the importance of emotions in the healing process of childhood trauma? Materials used are the TV series Moon Knight and comments from YouTube. Theoretical perspectives used are positive psychological theories, John P. Wilson's the abyss experience and Viktor Frankl's will to meaning as well as analytical theories about film interpretation and how the digital society can provide an existential context with Jung, Tilander, and Duppils’ research. The method used is grounded theory (GT). Previous research has shown a connection between meaning-making and popular culture, mainly stories about superheroes, as well as the psychological healing effects from films and TV series. Childhood trauma has shown both negative risks and positive aspects and has a large psychological impact even in adulthood. This paper shows a connection between childhood trauma and an increase in ability, understanding, desire and experience of existential meaning-making from mythological symbolic messages from popular culture, called existential culture in this paper, a term that will be explained. It provides psychological healing effects and contributes to well-being and a spiritual wholeness that can be compared to some religious experiences. These findings are important because childhood trauma and meaning-making in popular culture are relatively unexplored areas but can be helpful for children and adults who have experienced childhood trauma. It becomes a way to both understand and help these, as well as a way for them to understand themselves more easily, to heal and find an inner peace.

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