In December 2004, at the SoDIS® (Software Development Impact Statements) symposium in Auckland, an industry certification as a method of credentialing teachers and analysis of SoDIS was mooted. SoDIS, a process of ethics-based risk assessment and analysis of downstream risk to project and software stakeholders, including the public, is currently in the process of progressing from prototype to commercial product. Certification was proposed to ensure the integrity of the process and the quality of service to stakeholders.Certification sponsored by industry, commercial organisation, or professional association (collectively referred to as industry certification, or certification) has been a form of credentialing for over half a century. Industry certification was adopted by the IT industry when Novell, Inc. began testing and certifying IT industry and IT network professionals in 1986 (Cosgrove, 2004; Novell, 1996). Global certification testing centres were established in 1990 by Drake International (now Thomson Prometric) (Foster, 2005).During the 1990s, industry certification became a veritable juggernaut: a "multi-billion dollar business" (Cosgrove, 2004, p. 486), an industry that has arisen in its own right (Adelman, 2000) and driven by several dynamics (Hitchcock, 2005). In 2000 there were over 300 discrete IT certifications with approximately 1.6 million individuals holding approximately 2.4 million IT certifications (Aldelman, 2000). The total number of available certifications is impossible to quantify (Knapp & Gallery, 2003). Many academic institutions both at tertiary and secondary level are integrating industry certification, especially IT certification, into their curricula.Is industry certification, however, a pedagogically robust form of credentialing? Does it have value to its stakeholders? Is it an appropriate form of credentialing for the SoDIS process? This research, using both Phenomenography and Interpretive Phenomenological Analysis (IPA) as a joint methodology, focuses on the experiences of actors with the phenomenon of industry certification and extracts both the essence of the understanding and perceptions of the value and validity of industry certification, and the essence of industry certification itself.Due to the vast amount of literature found describing industry actors' perceptions of and experiences within the phenomenon, the research is predominantly literature-based. Further data was collected from interviews with a small, purposive sample of industry certification holders and employers, with the research further informed by my own experiences within the domain which is the focus of the research. The methodology paradigm is interpretive: the research aims to interpret the social construction that is the phenomenon of industry certification.While this research does not attempt to single out specific industry certifications to determine their value or pedagogical robustness, the findings suggest that, in general, well designed and well administered certifications with integrity and rigour of assessment processes, are indeed pedagogically sound, with significant value. The research identifies both benefit and criticism elements of typical certifications, along with elements of the various certification programmes categorised into standard (typical), and more rigorous (less typical) certification programmes.The research develops and presents a paradigm for building an appropriate vendor specific or vendor neutral certification programme that is pedagogically sound with value for its stakeholders. The contrasts and complementary aspects of industry certification and academic qualifications are highlighted. It is therefore concluded, and supported by data from the interviews, that such a credential is indeed appropriate for teachers and analysts of SoDIS.

Doctor of Philosophy / People gather. Everywhere. They gather to witness. To tell and to listen to stories. To show what was done, and how what is to be done might best be done. To perform the necessary procedures to make sure the gods are glorified and the world continues to be made as it should. To dance, to heal, to marry, to send away the dead, to entertain, to praise, to order the darkness, to affirm the self. People are gathering. As they always have—everywhere. Doctors, lawyers, bankers and politicians don evening wear to attend performances in which people sing in unearthly voices in languages they do not understand, to sit in rows, silent, and to measure the appropriate length of time they should join with each other in continuing to make light slapping noises by striking the palms of their hands together to show their appreciation at the end of the performance. One hundred thousand people gather on the last Saturday of September every year in a giant stadium in the city of Melbourne, Australia at the “hallowed turf” of the Melbourne Cricket Ground, to watch 36 men kick, punch and catch an oval shaped ball with each other, scoring points by kicking it between long sticks planted in the ground. The gathered multitude wears the same ritual colours as the men playing the game. They cry out, stand and sing anthems. This game is played and understood nowhere else in the world, but in the Melbourne cultural calendar it is the most important day of the year. It is what makes Melbourne Melbourne. Before the whitefella came, aborigines from the clans of the Yiatmathang, Waradjuri Dora Dora, Duduroa, Minjambutta, Pangerang, Kwatt Kwatta—the wombat, kangaroo, possum, Tasmanian tiger, echidna, koala and emu, would gather on the banks of the Murray River, near what is now the twin cities of Albury/Wodonga to organize marriages, perform initiations, to lay down weapons, to dance, to settle debts and disputes, to tell stories, to paint their bodies, and to request permission from the Yiatmathang to cross the river and make the climb to the top of Bogong High Plains in late spring, to feast on the Bogong moths arriving fully grown after their flight from Queensland, ready to be sung, danced and eaten. On the island of Sulawesi, a son of a family bears the responsibility of providing the largest possible number of buffalo to be sacrificed at the funeral of his father. A sacrifice which will condemn the son to a life of debt to pay for the animals which must be slaughtered in sufficient number to affirm the status of his family, provide enough meat to assure the correct distributions are made, and assure that his father has a sufficiently large herd in Puya, the afterworld. Temporary ritual buildings for song and dance must be constructed, effigies made, invitations issued. Months are spent in the preparations. And then the people will arrive, family, friends, colleagues and tourists, in great numbers, from surrounding villages, from Ujung Pandang, from Jakarta, from Australia, from Europe, from the USA, to sing, dance, talk, look and listen. And if the funeral is a success, the son will gain respect, status and honour for himself, and secure a wellprovided journey to the afterlife for his father. In a primary school playground, in an outer suburb of any Australian city, thirty parents sit in a couple of rows of metal and plastic chairs on a spring afternoon to watch their own and each other’s children sing together in hesitant or strident voices, in or out of time and tune versions of well-known popular songs praising simple virtues are applauded; the younger the children, the greater the effort, the longer and louder the applause. Some of these people are the same doctors, bankers and lawyers who had donned evening wear the night before at opera houses, now giving freely of the appreciative palm slapping sound held so precious in that other environment. And they will gather and disperse and regather, at times deemed appropriate, at the times when these gatherings have always occurred, these lawyers, doctors, sons, mothers, sports fans, when and where they can and should and must, to sing, to dance, to tell stories, to watch and listen, to be there with and among each other bearing witness to their faith, their belief, their belonging, their values. But what, in these superficially disparate, culturally diverse and dispersed groups of people, what draws them, what gathers an audience, what gathers in an audience, and what in an audience is salient for the audience members? What gathers, what gathers in an audience?

This phenomenological research aimed to illuminate the nature and effects of ordinariness in nursing and to discover whether the phenomenon enhanced the nursing encounter. The researcher worked as a participant observer with six registered nurses in a Professorial Nursing Unit. Following each interaction, the researcher wrote her impressions in a personal-professional journal and audiotaped conversations with the respective nurses and patients to gain their impressions. Using a theoretical framework of the phenomenological concepts of lived experience, Dasein, Being-in-the-world and fusion of horizons as an underpinning methodology, an initial hermeneutical analysis and interpretation of the impressions generated qualities and activities indicative of the aspects of the phenomenon of ordinariness in nursing. The second phase of the analysis and interpretation sought to illuminate the nature of the phenomenon itself. Eight actualities of the nature of the phenomenon emerged: 'allowingness,' 'straightforwardness,' 'self-likeness,' 'homeliness,' 'favourableness,' 'intuneness,' 'lightheartedness' and 'connectedness.' These actualities were described in relation to the phenomenon of interest. The effects of the phenomenon were the creative potential to enhance the nursing encounter and included many and various effects of facilitation, fair play, familiarity, family, favouring, feelings, fun and friendship. The research found that nurses and patients shared a common sense of humanity, which enhanced the nursing encounter. Within the context of caring, the nurses were ordinary people, perceived as being extraordinarily effective, by the very ways in which their humanness shone through their knowledge and skills, to make their whole being with patients something more than just professional helping. The shared sense of ordinariness between nurses and patients made them as one in then- humanness and created a special place, in which the relative strangeness of the experience of being in a health care setting, could be made familiar and manageable.

The purpose of the study was to develop a greater understanding of the experiences of school life for students who consistently found learning difficult, their perceptions of the difficulties they faced with their learning and how this had influenced their lives, socially and academically. It was hoped that their perspectives would highlight those structures and strategies that were of the most value in supporting them, as well as those that had a negative impact on their achievement and adjustment. Eight people with learning difficulties each participated in a series of three individual, in-depth interviews about their experiences of school. The participants, five male and three female, ranged in age from ten to twenty five years. Four were primary school students, in Years Four, Five and Six. Two students were in Year Nine at high school, while a further two participants had completed their schooling. One was currently unemployed, while the other had completed a university degree and had been teaching for three years. Participants were chosen from randomly selected government schools in the ACT, nominated by the school as fitting the selection criteria. Learning difficulties were defined in tenns of their meeting criteria that were indicative of teacher and parent concern for academic underachievement over a period of at least two years. The selection process was also guided by criteria to locate key informants, i.e. individuals who may have been able to highlight specific issues related to the relationships between learning difficulties and socioeconomic status, social competence and employment opportunities. Interviews with each participant .took place over three separate sessions of approximately fifty minutes' duration. Data was analysed using Hycner's guidelines for phenoinenological analysis. Interviews were transcribed and coded, with an independent researcher validating identified themes. An agreement rate of 88% was achieved. Interviews were then summarised and returned to the participants to confirm whether the interpretation of their perspectives was accurate. Themes that were common across the interviews were discussed in relation to current research. The results of this research study confirmed the central role played by quality teachers and best teaching practices in being able to enhance learning and to meet the needs of individual students. These factors were an integral part of engaging students in the learning process and promoting successful learning experiences. The study also emphasised the importance of parents, particularly mothers, in the adjustment of the participants to the everyday demands, academic and social, of school life. The necessity of establishing and sustaining effective early intervention programs was also highlighted, as was the value of listening to the voices of individuals with learning difficulties when making decisions on their behalf.

Through a qualitative study of professional photographers who were born overseas, or whose parents were born overseas; this research aims to provide an analysis of factors brought about by cultural dislocation, and how these factors may affect the creative process. Although of recent times a variety of approaches with regard to creativity research have been explored, and despite the importance for educators to gain a better understanding of creativity, the effect of cultural disruption upon creative output has not been addressed. This would seem to constitute a significant deficit in the overall research literature, and suggests a gap in the understanding of the conditions and parameters mediating the creative experience. This study examines ontological notions of identity and self-hood, and claims that imaginative and perceptual awareness are heightened as a consequence of cultural dislocation. The mechanism for this creative amplification is proposed as resulti ng from increased metaphor generation and an adjustment of temporal perceptions. The influences upon selfhood are illustrated using a constructed

<p>Syftet var att ur ett fenomenologiskt perspektiv förstå vad det innebär att vara psykotisk. Sex personer med erfarenhet av psykos intervjuades och materialet analyserades med den fenomenologiska EPP (Empirical phenomenological psychological) metoden. Fyra teman identifierades som kännetecknande för den psykotiska upplevelsen: Kontroll i tillvaron speglar känslan av att tappa kontrollen och av att uppleva sig kontrollerad av andra. Det innefattar även upplevelsen att på ett magiskt sätt styra och kontrollera andra. Utanförskap beskriver hur förmågan till social interaktion försvinner i psykosen och hur känslan av ett djupt utanförskap dominerar. Självmedvetandet i psykosen beskriver upplevelsen av att något inte stämmer, hur psykosen anas men inte går att kommunicera. Upplöst tidslighet beskriver hur tillvaron känns meningslös genom att tidsupplevelsen förändras och strävan framåt försvinner. Resultaten pekar på vikten av att omgivningen lyhört registrerar individens signaler på att något är fel för att tidigt kunna upptäcka och hjälpa personer som riskerar att bli psykotiska.</p>

Thesis (M.Com. (Industrial Psychology))--North-West University, Potchefstroom Campus, 2007.

This phenomenological study was conducted in order to understand the everyday experiences of contemporary mystics in the Jewish traditions of Kabbalah. This author could find no available information about psychological research of this topic in psychological, educational or psychiatric databases. She used the applied phenomenological methodology of Howard Pollio and the Research Groups at the University of Tennessee. Interviews were conducted by this author with eight volunteer, living, adult participants who lived throughout the United States and ranged in age from 37 to 60+ years. These mystics were found through various means after they had described themselves, by their own definitions, as mystics in the Jewish traditions(s) of Kabbalah. There were six men and two women who participated; four were Jewish and four were not. The interviews ranged from one to three hours in length, were recorded, and later transcribed for confidential analyses. After analyzing the results, the Ground of the participants’ experience was determined to be Being Aware. The Thematic Structure of the participants’ everyday experiences of living with their mystical events and processes contained six themes: 1) Divine/Sacred, 2) Receiving/Calling/Gift, 3) Knowing/Realizing, 4) Practices/Body, 5)Developing/Stages, and 6) Struggling: Self/Others/World. Implications for this study suggest that the everyday experiences of these mystical participants are different in many ways from everyday experiences of non-mystics. There is some support for the ideas of spiritual intelligence, spiritual giftedness, consciousness advancement. Appreciating intuition, higher emotional states, and the deeper, yet usually hidden parts of human experience, along with learning to identify and support young people who are having mystical experiences is a worthwhile goal for psychologists.

The number of men and women suffering from alcohol dependency is increasing.Today there are shortcomings in knowledge about the lived experiences of being a woman or a man with alcohol dependency; knowledge which might be of importance for meeting these individual’s specific care needs. The overall aim of the study was to obtain a deeper understanding of women and men's experience of living with alcohol dependency and being professionally cared for. The qualitative investigation design was exploratory and founded in a life world perspective. Data were collected from fourteen women and fifteen men with alcohol dependency by means of open in-depth interviews and subjected to a phenomenological-hermeneutic analysis. It was found that living with alcohol dependency encompasses a complex but limited life situation in which both women and men strive for social acceptance and adjustment. Women turned out to live a more introverted life than men and presented false facades. Men turned out to live a life in action, risk taking and control. Professional caring was shown to mean availability and confirmation of needs. For men with alcohol dependency professional caring meant support and gentle guidance in their active struggle against their alcohol dependency. For women, professional caring meant having an active caregiver who cherished them and enabled them to rest. Professional caring reduced senses of shame in both women and men. It may be concluded that in order to offer care for men and women with alcohol dependency professional carers have to consider gender specific needs of support and guidance. In addition, in order to alleviate suffering, professional caregivers have to be accessible, supportive and directed toward the alcohol dependent women's and men’s everyday world.

Syftet var att ur ett fenomenologiskt perspektiv förstå vad det innebär att vara psykotisk. Sex personer med erfarenhet av psykos intervjuades och materialet analyserades med den fenomenologiska EPP (Empirical phenomenological psychological) metoden. Fyra teman identifierades som kännetecknande för den psykotiska upplevelsen: Kontroll i tillvaron speglar känslan av att tappa kontrollen och av att uppleva sig kontrollerad av andra. Det innefattar även upplevelsen att på ett magiskt sätt styra och kontrollera andra. Utanförskap beskriver hur förmågan till social interaktion försvinner i psykosen och hur känslan av ett djupt utanförskap dominerar. Självmedvetandet i psykosen beskriver upplevelsen av att något inte stämmer, hur psykosen anas men inte går att kommunicera. Upplöst tidslighet beskriver hur tillvaron känns meningslös genom att tidsupplevelsen förändras och strävan framåt försvinner. Resultaten pekar på vikten av att omgivningen lyhört registrerar individens signaler på att något är fel för att tidigt kunna upptäcka och hjälpa personer som riskerar att bli psykotiska.