Training parents of a child with autism to increase the frequency of their child's social behavior may improve the quality of parent-child interactions. The purpose of this methodological study was to develop a direct observation method for rapidly sampling social harmony between parents and their toddlers with autism during parent training interactions. The current study used a pre and post probe design, with benchmark comparisons to test the discriminability of the measurement protocol across two sets of data. The first set of data came from pre and post training videos from a parent training program for children with a diagnosis of autism or at risk for a diagnosis. The second set of data came from videos of typically developing toddlers and their parents. The results of the study show that the measurement system differentiated in the level of harmonious engagement between the benchmark sample and the sample including children diagnosed with autism. The results are discussed in the context of future directions and the utility of the measurement system for behavior analytic practices in parent training and other settings where rapport and complex interactional behaviors are an intervention priority.

The purpose of this study was to explore how state universities in Zimbabwe respond to the implementation of sexual harassment policies. Utilising a social constructivist and interpretive lens, this exploratory qualitative case study aimed at an in-depth study as well as a comparison of how various stakeholders respond to the implementation of sexual harassment policies in two selected state universities. Data collection methods took the form of key participant semi-structured interviews, focus group discussions and document analysis. Two research sites comprised the case study. The sample at each of the sites consisted of a registrar, two deans, two chairpersons, a counsellor, a nurse, a security officer, a warden, two student representative members, and three students. The data analysis consisted of hermeneutic, content and discourse analysis. The content of in-depth interviews, feedback on interpretations, and notes from the sexual harassment policies analysed were considered as data in the analysis. A number of findings emanated from this study. First, sexual harassment is prevalent in the two universities studied and remains a persistent problem. Sexual harassment occurs at three levels: that perpetrated on female students by male lecturers; that perpetrated by female students on male lecturers; and that perpetrated by male students on female students. Second, efforts to mitigate incidences of sexual harassment in the two universities are hampered by underreporting of the phenomenon, absence of very clear sexual harassment guidelines, fear of reprisals in the event of reporting sexual harassment incidences, as well as silence on zero tolerance to sexual harassment in the policies, ordinances and codes of conduct. Third, the presence of a sexual harassment policy on its own is not a guarantee of mitigating prevalence of the phenomenon. Transparent and anonymous reporting procedures, who to report to, what ought to be done to the harasser, the need for counselling the victim, public lectures on sexual harassment awareness and road shows could augment the need to mitigate incidences of sexual harassment in universities. The study revealed that whilst efforts have been made to mitigate sexual harassment incidences in the universities under study through sexual harassment policies, preventing and effectively addressing sexual harassment in the two universities is still a significant challenge, given the shortcomings regarding the responsiveness of stakeholders highlighted in the study. The need for a commitment on the part of all stakeholders in the universities, to take on board measures to prevent and respond to sexual harassment as well as promote a safe, respectful, inclusive and welcoming environment, cannot be overemphasised. The proposition is that orienting students and lecturers, among other stakeholders, to the universities’ cultures, policies as well as procedures for handling sexual harassment, could lead to a climate of zero tolerance towards the phenomenon. In other words, lecturers and students should be made responsible for mitigating as well as preventing sexual harassment. / Lolu cwaningo beluhlose ukuphenya indlela amanyuvesi aseZimbabwe abhekana nayo mayelana nokusetshenziswa kwemigomo yokuhluknyezwa ngokocansi. Ngokusebenzisa umqondo obizwa phecelezi nge- (social constructivist nangeso lokuchaza (interpretive), lolu cwaningo lotho oluphenyayo olugxile phezu kwengxoxo, phecelezi(exploratory qualitative case study) beluqondiswe kucwaningo olujulile kanye nokuqhathanisa indlela abadlalindima abahlukahlukene ababhekana ngayo ekusetshenzisweni kwemigomo yokuhluknyezwa ngokwecansi kumanyuvesi ombuso amabili akhethiwe. Izindlela zokuqokelela idatha ziye zalandela indlela yenhlolovo ehlelwe ngokwesigamu exuba abadlalindima abasemqoka, ziye zalandela izingxoxo ezigxile kumaqembu aqondiwe futhi ziye zagxila ekuhlaziyeni imibhalo. Ucwaningo lotho lwenziwe ezikhungwini ezintathu. Kanti isampuli kwesinye nesinye isikhungo sinombhalisi, odini ababili, osihlalo ababili, umeluleki wezengqondo, umhlengikazi, ugadi, ujele, amalungu amabili abameli babafundi, kanye nabafundi abathathu. Idatha ehlaziyiwe yequkethe, ithiyori nendlela yokuchaza (hermeneutic), okuqukethwe kanye nomsebenzi wocwaningo ohlaziyiwe. Ulwazi oluqukethwe olumayelana nenhlolovo ejulile, umbiko wakamuva omayelana nezincazelo, kanye namanothi avela kwimigomo emayelana nokuhlukunyezwa ngokocansi, konke lokhu kuye kwathathwa njengedatha emsebenzini ohlaziyiwe. Kuye kwatholakala ulwazi oluvela kucwaningo. Okokuqala, ukuhlukunyezwa ngokocansi kuyisichelo njengomchilo wesidwaba kumanyuvesi amabili acwaningiwe kanti lezi zenzo zilokhu ziyinkinga engapheli. Ukuhlukunyezwa ngokocansi kwenzeka ngezigaba ezintathu, okuyizigaba ezibhebhetheka kubafundi besifazane behlukunyezwa ngabafundisi besilisa basemanyuvesi, kanti lezi zigameko zibhebhethekiswa ngabafundi abesifazane kubafundisi besilisa; kanti kuphinde futhi kubhebhethekiswe abafundi abesilisa kubafundi abesifazane. Okwesibili, Imizamo eqonde ukunciphisa izehlakalo zokuhlukunyezwa ngokocansi kumanyuvesi amabili ziphazanyiswa kungabikwa ngokugcwele kwalezi zehlakalo, ukusweleka kwemihlahlandlela ecacile yokuhlukunyezwa ngokocansi, ukwesaba ukubika lezi zehlakalo zokuhlukunyezwa ngokocansi ngenxa yokugxekwa, kanye nemigomo ethulile mayelana nokuhlukunyezwa ngokocansi, imitheshwana emalungana nalokhu yezifundazwe kanye nokusweleka kwemithetho yokuziphatha. Okwesithathu, ukuba khona nje komgomo obhekene nokuhlukunyezwa ngokocansi akusona isiqinisekiso sokunciphisa lezi zenzo zokuhlukumeza. Izingqubo ezikwishashalazi nezinemfihlo, ezimayelana nokuthi ubika kuphi, kanti kufanele ohlukumezayo athathelwe ziphi izinyathelo, isidingo sokuthi isiZulu sokuhlukunyezwa sithole ukwelulekwa ngokwengqondoukufundiswa komphakathi ngokwexwayiswa ngokuhlukunyezwa ngokocansi kanye nemibukiso kungagcwaliselela isidingo sokunciphisa izehlakalo zokuhlukunyezwa ngokocansi emanyuvesi. Ucwaningo luyaveza ukuthi njengoba sekwenziwe imizamo yokunciphisa izehlakalo zokuhlukunyezwa ngokocansi emanyuvesi acwaningwayo ngaphansi kwemigomo yokuhlukunyezwa ngokocansi, ukuvikela kanye nokudingida ngokufanele udaba lokuhlukunyezwa ngokocansi kumanyuvesi amabili kusese yinselelo enkulu, uma kubhekwa izihibhe ezikhona mayelana nokuzibandakanya kwabadlalindima kuvezwe kucwaningo. Isidingo sokuzimisela kwingxenye yabo bonke abadlalindima kumanyuvesi, ukuba balethe ngaphambili imizamo yokuvikela kanye nokubhekana nokuhlukunyezwa ngokocansi kanye nokwenza indawo ephephile, ehloniphekile, nexuba zonke izinhlaka futhi nendawo eyamukelayo, kuyinto ebaluleke kakhulu engeke yagqizwa qakala. Kuphakanyiswa ukuthi kufundiswe abafundi kanye nabafundisi, hlangana nabanye abadlalindima, ngosikompilo lwasenyuvesi, ngemigomo kanye nangezingqubo zokuphatha uhlelo lokuhlukunyezwa ngokocansi, kanti lokhu kungaholela ekwakheni isimo esingeke savumela lolu daba. Ngamanye amagama, abafundisi kanye nabafundi kufanele banikezwe umsebenzi wokunciphisa kanye nokuvikela izehlakalo zokuhlukunyezwa ngokocansi. / Morero wa thutelo ye e be e le go utolla ka moo diyunibesithi tsa Zimbabwe tseo di thuswago ke mmuso di fetolago go phethagatso ya melaotshepetso ya tlaiso go tsa thobalano. Ka go dirisa tebelelo go ya ka go gola ga motho le tsebo yeo a e hwetsago ka tirisano le batho ba bangwe leagong le tlhathollo ya seo se ithutwago, tlhahlobo ye e tseneletsego ya go hlohlomisa tshedimoso ka ga tiragalo ye e ikemiseditse go thutelo ye e tseneletsego gammogo le papetso ya ka moo batho bao ba fapanego bao ba nago le kgahlego ba fetolago go phethagatso ya melaotshepetso ya tlaiso go tsa thobalano ka go diyunibesithi tse pedi tseo di kgethilwego tseo di thuswago ke mmuso. Mekgwatshepediso ya kgoboketso ya datha e tsere popego ya ditherisano le babotsiswa ba bohlokwa tseo di sa latelego dipotsiso tseo di beilwego, ditherisano le dihlopha tseo di nepisitswego le tshekatsheko ya ditokomane. Ditsha tse pedi tsa dinyakisiso di bile motheo wa thutelo ye. Sampolo ka go setsha se sengwe le se sengwe e be e na le moretsistara, dihlogo tse pedi tsa mafapha a thuto, badulasetulo ba babedi, mogakolodi, mooki, mohlankedi wa tshireletso, mohlapetsi, maloko a mabedi a kemedi ya baithuti, le baithuti ba bararo. Tshekatsheko ya datha e bopilwe ke tshekatsheko ya mekgwatshepediso ya ditlhathollo, diteng le ka moo polelo e diriswago gare ga batho. Diteng tsa ditherisano tseo di tseneletsego, dipego ka ga ditlhathollo, le dintlha go tswa go melaotshepediso ya tlaiso go tsa thobalano tseo di sekasekilwego di tserwe bjalo ka datha ye e sekasekwago. Go tsweletse dikhwetso tse mmalwa thutelong ye. Sa mathomo, tlaiso go tsa thobalano e atile diyunibesithing tse pedi tseo go ithutilwego ka tsona gomme e sa le bothata bjo bo tswelago pele. Tliso ya thobalano e direga go ya ka magato a mararo: leo bafahlosi ba dirago tiro ye e sego molaong ya go robala le baithuti ba basadi, leo le dirwago ke ge baithuti ba basadi ba robala le bafahlosi ba banna, le leo le dirwago ke ge baithuti ba banna ba robala le baithuti ba basadi. Sa bobedi, maitekelo a go fokotsa ditiragalo tsa tlaiso go tsa thobalano diyunibesithing tse pedi tse a sitiswa ke go se begwe ga ditiragalo tse ka mo go kgotsofatsago, tlhokego ya ditlhahlo tse di kwagalago gabotse tsa tlaiso go tsa thobalano, poifo ya boipuseletso ge motho a ka bega ditiragalo tsa tlaiso go tsa thobalano gammogo le ge melaotshepetso, melawana le melao ya boitshwaro di sa bolele selo ka magato ao a ka tsewago go ditiragalo tsa tlaiso go tsa thobalano. Sa boraro, go ba gona ga molaotshepetso wa tlaiso go tsa thobalano ka bowona ga se tiiso ya phokotso ya go ba gona ga tiragalo ye. Ditshepediso tseo di sa utego selo gape di sa utollego boitsupo bja motho, gore ke mang, yo dipego di swanetsego go lebiswa go yena, ke seo motlaisi a swanetswego go se dirwa, tlhokego ya gore motlaiswa a hwetse thuso go rarolla mathata a kgobatso maikutlong a gagwe, dithuto go setshaba ka moka ka ga temoso ya tlaiso, le dipontsho mafelong ao a fapanego di ka godisa tlhokego ya go fokotsa ditiragalo tsa tlaiso go tsa thobalano diyunibesithing. Thutelo e utollotse gore le ge go dirilwe maitekelo a go fokotsa ditiragalo tsa tlaiso go tsa thobalano diyunibesithing tseo thutelo e dirilwego go tsona ka mokgwa wa melaotshepetso ya tlaiso go tsa thobalano, go thibela le go rarolla bothata bja tlaiso go tsa thobalano ka bokgoni diyunibesithing tse pedi tse e sa le tlhohlo ye e bonalago, ge go lebeletswe bofokodi malebana le batho bao na nago le kgahlego bao ba supilwego thutelong ye. Tlhokego ya boikgafo lehlakoreng la batho ka moka yunibesithing bao ba nago le kgahlego go se, go hlagisa magato a go thibela le go araba go tlaiso go tsa thobalano gammogo le go hlola tikologo ye e bolokegilego, ye e hlomphago, e akaretsago gape e amogelago bohle ka matsogo a borutho, go bohlokwa go fetisa ka mo go hlalositswego. Tshisinyo ke go re go tsebisa baithuti le bafahlosi, gare ga batho ka moka bao ba nago le kgahlego, go ditlwaelo, melaotshepetso gammogo le ditshepediso tsa go rarolla tlaiso go tsa thobalano, go ka hlola tikologo yeo e sa kgotlelelego tiragalo yeo le gatee. Ka mantsu a mangwe, bafahlosi le baithuti ba swanetse go rweswa boikarabelo bja go fokotsa gammogo le go thibela tlaiso go tsa thobalano. / Educational Studies / Ph. D. (Comparative Education)

Text in German / This study explores the religious responsiveness of the rural Khmer in the location of Snoul, Kratie in Cambodia. After setting a methodological framework, both missiologically and empirically, a historical overview and religious developments are presented. With the methods of qualitative social research, the religiosity of the rural Khmer is elicited, by using the religious dimensions of rituals, experience, knowledge, meaning of life and ethics as described by Glock. The empirical results demonstrate that religious experience is central to the religiosity of the Khmer, through which they hope to achieve joy, peace and success. The religious experience is, however, twofold. One is focused on the present life; the other is future-oriented. Reflecting the empirical findings missiologically, it will be argued, that the missional encounter to the religious context requires a holistic approach: a narrative theology, spiritual encounter with evil powers, and an incarnational ministry as good news to the poor. / Diese Arbeit untersucht die religiöse Ansprechbarkeit der ruralen Khmer in der Lokation Snoul, Kratie in Kambodscha. Nachdem die methodologischen Voraussetzungen, missiologisch als auch empirisch erörtert sind, werden ein historischer Überblick und die religiösen Entwicklungen dargelegt. Mit den Methoden der qualitativen Sozialforschung und anhand der Dimensionen von Glock wird die Religiösität der ruralen Khmer eruiert, die das Ritual, Erfahrung, Wissen, Sinn im Leben (Ideologie) und das ethische Verhalten betreffen. Die empirischen Ergebnisse zeigen, dass religiöse Erfahrungen zentral für die Religiösität der Khmer sind, in der nach Freude, Glück und Gelingen (FGG) gestrebt wird. Die religiöse Erfahrung ist aber zweigeteilt: Die eine auf die Gegenwart fokussiert, während die andere zukunftorientiert ist. In der missionstheologischen Reflektion wird festgestellt, dass eine missionale Begegnung mit dem religiösen Kontext, einen ganzheitlichen Zugang verlangt, welche sowohl eine narrative Theologie, eine geistliche Begegnung mit den bösen Mächten und ein inkarnatorischen Dienst als das Evangelium für die Armen, beinhaltet. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

South Africa is a developing country that contends with a serious skills deficit that hampers its economic growth prospects. To address this skills deficit particularly at intermediate level, the government identified the public Further Education and Training (FET) College sector to serve as a medium to counter the challenge. Subsequent to the aforementioned decision by the government, political and financial support was pledged to the sector. Legislation that is attributed to the sector was also enacted and amended to capacitate the sector to perform optimally. The focus of this research was the capability of the public FET College sector in the province of Gauteng to respond credibly and qualitatively to the skills needs of the province‟s labour markets. Thus, the primary purpose was to evaluate the role that the sector in the province plays to address the skills shortage. The research design for the study was triangulation in nature, encompassing qualitative and quantitative methods. Nine public FET colleges, six companies and the Indlela Training Centre were sampled for gathering information regarding the responsiveness, articulation and efficiency of the province‟s public FET College sector. Students, lecturers, HODs and company‟s skills development managers were interviewed and sampled for the completion of questionnaires. Some significant differences in perceptions relating to the role played by the province‟s public FET college sector in addressing the skills shortage were found. Findings indicated that the massive financial and political support pledged to the sector by the government did not translate into efficiency, credibility and responsiveness nor capacitate the sector. In terms of the findings employers are skeptical about the quality of graduates that the province‟s public FET colleges ect or produces. Further, it was found that the sector‟s lecturers are inappropriately qualified and this contributes to the inefficiency of the sector in performing optimally. The lack of a formal skills development partnership between the sector and the labour markets hampers the articulation and the responsiveness of the sector to the skills needs of labour market. However, the current development whereby all the skills development institutions have been placed under one department has the potential to add value to the skills development landscape, particularly the public FET College sector. / Educational Leadership and Management / D. Ed. (Educational Management)

Die Dissertation untersucht ob partizipative Governance ein effektives Mittel ist um lokale Regierungen in Guatemala dazu zu bewegen ihren Wählern gegenüber verstärkt Rechenschaft abzulegen und den Haushalt mehr an den Bedürfnissen der Armen auszu-richten. Das erste Papier bereitet die wissenschaftlichen Erkenntnisse zur Wirkung von und den Bedingungen für effektive partizipative Governance auf. Das zweite Papier stellt ein neues Verfahren zur Kalibrierung qualitativer Interviewdaten für fuzzy-set Qualitative Comparative Analysis (fsQCA) vor. In einer qualitativ-vergleichenden Ana-lyse von zehn ländlichen Gemeinden untersucht das dritte Papier wie sich effektive par-tizipative Governance, politischer Wettbewerb und Zugang zu lokalen Medien auf die Haushaltsgestaltung einer Lokalregierung auswirken. Das vierte Papier analysiert mit derselben Methode die Bedingungen für effektive partizipative Governance. Das fünfte Papier präsentiert eine Fallstudie zweier Gemeinden und diskutiert Politikoptionen für die Implementierung von partizipativer Governance in Guatemala. Die Ergebnisse der Papiere zeigen, dass effektive partizipative Governance in Kombination mit starkem politischem Wettbewerb zu einer armutsorientierteren Ausrichtung öffentlicher Ausga-ben in den zehn Gemeinden führt, da Wähler besser informiert sind. Jedoch deuten die Ergebnisse auch darauf hin, dass partizipative Governance wegen des geringen Grades zivilgesellschaftlicher Organisation, des niedrigen Bildungsniveaus und hoher Armut in Guatemala nicht effektiv implementiert wird. Partizipative Governance kann also lokale Regierungen dazu bewegen Rechenschaft abzulegen und den Haushalt armutsorientier-ter zu gestalten. Ihre effektive Implementierung wird jedoch in Guatemala lange dauern und einen hohen Ressourceneinsatz erfordern. Daher sollten politische Entscheidungs-träger und Geber auch die Stärkung anderer Informations- und Rechenschaftslegungs-mechanismen, wie der Gemeinderäte, in Betracht ziehen. / This thesis analyses whether participatory governance is an effective means for increas-ing local government accountability and for making local government spending more responsive to the needs of the poor in rural Guatemala. The first paper evaluates the scientific evidence on the impact of and the conditions for effective participatory gov-ernance. The second paper presents a new technique for calibrating qualitative interview data for fuzzy-set Qualitative Comparative Analysis (fsQCA). In a qualitative compara-tive analysis of ten rural Guatemalan municipalities the third paper examines how effec-tive participatory governance, competitive elections, and access to local media influence the allocation of local government spending. The fourth paper analyses the conditions for effective participatory governance with the same empirical method. The fifth paper presents a comparative case study of two municipalities and discusses policy options for implementing participatory governance in Guatemala. Overall, the papers’ findings show that effective participatory governance is sufficient for local government responsiveness in the study area when it is combined with competitive elections, because it increases voter information about local government performance. Yet, the findings also suggest that it will be difficult to implement participatory governance effectively in Guatemala due to the low degree of civil society organization, the low level of education of the population and the high level of poverty. The conclusion drawn from these findings is that effective participatory governance arrangements can make local governments more accountable and responsive, but that it will require much time and resources to implement them. Policy makers and donors should therefore also consider strengthening other information mechanisms, as well as existing accountability mechanisms, such as elected Municipal Councils.

Serviceevolution erlaubt es, einen Service durch einen anderen Service zu verfeinern oder zu ersetzen. Der Austausch durch einen anderen Service sollte garantieren, dass alle oder ausgewählte Partner des Originalservices erhalten bleiben. In dieser Arbeit entwickeln wir einen Ansatz welcher einem Serviceentwickler helfen soll, Analyse- und Syntheseaufgaben für den Serviceaustausch so durchzuführen, dass jeder Partner eines gegebenen Services beim Austausch erhalten bleibt. Wir modellieren einen Kontrollfluss eines Services als Beschreibung der Reihenfolge von asynchron kommunizierenden Ereignissen mittels eines impliziten ungeordneten Nachrichtenspeichers. Weiterhin studieren wir den Verhaltensaspekt von korrekter Interaktion zwischen Services und konzentrieren uns auf zwei Varianten von Verklemmungsfreiheit als Korrektheitskriterien von Serviceersetzung. Der wichtigste Beitrag ist ein Ansatz zur Charakterisierung jedes möglichen Austausches eines gegebenen Services. Die zentrale Idee dieses Ansatzes ist eine systematische Untersuchung der Verbindung zwischen einem Service und all seiner Partner bzgl. eines gegebenen Korrektheitskriteriums. Wir nutzen diese Verbindung um von einem gegebenen Service einen kanonischen Partner und einen kanonischen Austausch bzgl. aller Partner zu synthetisieren. Ein Service welcher den kanonischen Austausch eines gegebenen Services verfeinert wird als Austausch des gegebenen Services angesehen, wenn die Menge all seiner Partner jeden Partner des gegebenen Services enthält. Mit dem kanonischen Austausch eines gegebenen Services identifizieren wir die Menge der möglichen austauschenden Services eines gegebenen Services bei der jeder exakt die gleichen Partner wie der gegebene Service hat. Einige Ergebnisse dieser Arbeit fundieren auf früheren Arbeiten zu Austausch und Korrektheit von Services und können daher mit diesen verbunden werden um schwierigere Analyse- und Syntheseaufgaben für den Serviceaustausch durchzuführen. / Service evolution allows one service to be refined into or substituted by another service. Substituting one service by another service should guarantee to preserve all or selected partners of the original service. In this thesis, we develop an approach that shall assist a service designer, such as a domain expert, to perform analysis and synthesis tasks on service substitution. We model a control flow of services that describes the ordering of asynchronously communicating events over an implicit unordered message buffer. We study the behavioral aspect of correct interaction between services and concentrate on two variants of deadlock freedom as correctness criteria of service substitution. The major contribution of this thesis is an approach for characterizing the set of all substitutes for a given service. We systematically investigate the relationship between a service and all its partners under a given correctness criterion and employ this relationship to synthesize from a given service its canonical partner and its canonical substitute with respect to all partners. A service that refines the canonical substitute for a given service is regarded as a substitute for the given service if the set of all its partners includes every partner of the given service. With the canonical substitute of a given service, we identify a specific subset of the set of all substitutes for the given service, each of which has exactly the same set of partners as that of the given service. Parts of the results in this thesis have been established upon previous works on service substitution and correctness of services. Consequently, we can also combine our results with the related existing techniques to perform more sophisticated analysis and synthesis tasks on service substitution.

There is a conceptual knot at the intersection of moral responsibility and action theory. This knot can be expressed as the following question: What is the relationship between an agent's openness to moral responsibility and the intentional status of her behaviour? My answer to this question is developed in three steps. I first develop a control-backed account of intentional agency, one that borrows vital insights from the cognitive sciences – in the form of Dual Process Theory – in understanding the control condition central to the account, and demonstrate that this account fares at least as well as its rivals in the field. Secondly, I investigate the dominant positions in the discussion surrounding the role of control in moral responsibility. After consideration of some shortcomings of these positions – especially the inability to properly account for so-called ambivalence cases – I defend an alternative pluralist account of moral responsibility, in which there are two co-extant variants of such responsibility: attributability and accountability. The latter of these will be shown to have a necessary control condition, also best understood in terms of a requirement for oversight (rather than conscious or online control), and in terms of the workings of the dual system mechanism. I then demonstrate how these two accounts are necessarily related through the shared role of this kind of control, leading to my answer to the original question: if an agent is open to moral accountability based on some activity or outcome, this activity or outcome must necessarily have positive intentional status. I then apply this answer in a consideration of certain cases of the use of the Doctrine of Double Effect.

Syftet med denna studie var att undersöka hur brukare påverkas av att det finns hundar i form av djurassisterade insatser i den kommunala, dagliga LSSverksamheten i Dalarnas län. Det är en kvalitativ studie som inleddes genom en kvantitativ kartläggning rörande förekomsten av hundar eller andra djur i alla kommunala LSS-verksamheter i Dalarna. Den begränsas till personalens perspektiv på effekten av hundassisterade insatser gällande målgruppen och resultaten baseras på halvstrukturerade intervjuer med personal från samtliga kommunala dagverksamheter i Dalarna, där brukare erbjuds hundassisterade insatser. Resultaten har analyserats med hjälp av tidigare forskning, KASAM och social responsivitet. De visar hur och att den hundassisterade insatsen främjar psykiskt och fysiskt välbefinnande samt motiverar verksamhetens brukare till att utveckla fysiska, psykiska och sociala färdigheter. Jag fann belägg för att människor mår bra av att umgås med hundar och att brukare drar fördel av hundassisterade insatser – på många olika sätt. / The aim of the present study was to investigate how users are influenced by animal-assisted interventions with dogs in municipal day-care centres (developing centres or working places for persons with autism and/or intellectual disabilities) in Dalarna County. This is a qualitative study, initiated through a quantitative mapping concerning the presence of dogs or other animals in all municipal LSS day-care centres in Dalarna. Its limited to the staff perspective on the impact of dog-assisted interventions on the target group, and results are based on semistructured interviews with staff from all municipal day-care centres in Dalarna, where users are offered dog-assisted interventions. The results where analysed through previous research, KASAM and social responsiveness. They show that the dog-assisted interventions promote mental/physical wellbeing and motivate the users of the day-care centres to develop physical, mental and social skills. I found evidence that users benefit from animal-assisted interventions with dogs – in many ways.

Text in German / This study explores the religious responsiveness of the rural Khmer in the location of Snoul, Kratie in Cambodia. After setting a methodological framework, both missiologically and empirically, a historical overview and religious developments are presented. With the methods of qualitative social research, the religiosity of the rural Khmer is elicited, by using the religious dimensions of rituals, experience, knowledge, meaning of life and ethics as described by Glock. The empirical results demonstrate that religious experience is central to the religiosity of the Khmer, through which they hope to achieve joy, peace and success. The religious experience is, however, twofold. One is focused on the present life; the other is future-oriented. Reflecting the empirical findings missiologically, it will be argued, that the missional encounter to the religious context requires a holistic approach: a narrative theology, spiritual encounter with evil powers, and an incarnational ministry as good news to the poor. / Diese Arbeit untersucht die religiöse Ansprechbarkeit der ruralen Khmer in der Lokation Snoul, Kratie in Kambodscha. Nachdem die methodologischen Voraussetzungen, missiologisch als auch empirisch erörtert sind, werden ein historischer Überblick und die religiösen Entwicklungen dargelegt. Mit den Methoden der qualitativen Sozialforschung und anhand der Dimensionen von Glock wird die Religiösität der ruralen Khmer eruiert, die das Ritual, Erfahrung, Wissen, Sinn im Leben (Ideologie) und das ethische Verhalten betreffen. Die empirischen Ergebnisse zeigen, dass religiöse Erfahrungen zentral für die Religiösität der Khmer sind, in der nach Freude, Glück und Gelingen (FGG) gestrebt wird. Die religiöse Erfahrung ist aber zweigeteilt: Die eine auf die Gegenwart fokussiert, während die andere zukunftorientiert ist. In der missionstheologischen Reflektion wird festgestellt, dass eine missionale Begegnung mit dem religiösen Kontext, einen ganzheitlichen Zugang verlangt, welche sowohl eine narrative Theologie, eine geistliche Begegnung mit den bösen Mächten und ein inkarnatorischen Dienst als das Evangelium für die Armen, beinhaltet. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

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