This dissertation examines the specific forms of embodied suffering war and its refugee aftermath brings to female Sudanese refugees currently living in post-revolution Cairo, Egypt in order to illustrate the suffering and healing enacted within everyday life. These women, displaced from the Second Sudanese Civil War, are what I label Sudan's `Lost Girls.' The theoretical framework I employ in order to discuss their lives is a critical medical anthropology perspective based on the mindful body. I engage anthropological literature on the body in order to better understand the embodied suffering, sexual violence, and refugee aftermath of war. My research seeks to do this through distinctly gendered analyses and equally importantly, visual analyses. The research draws on historical news data collected through content analysis, contemporary qualitative data collected during fieldwork in the form of observation and interviews, with a particular emphasis on photovoice methodology. The work proposes that the humanizing aspect of emotions revealed by Lost Girls' photography of their everyday lives in urban Cairo allows for critical analysis of the many and varied ways in which women's `ordinary' experiences of war have been hidden, the implications of this for international responses to their suffering, and areas for exploring new, non-emergency refugee policies based on more ethnographically informed, gendered contextualizations of `extraordinary' violence.

This study seeks to describe the theodicy of Scottish theologian Peter Taylor Forsyth. We begin by making some preliminary comments concerning Forsyth’s conception of reality and his understanding of evil. We then examine Forsyth’s methodology of the theologia crucis, which he utilises in his justification of God. Forsyth sees a crucial event taking place at the Cross, “the self-justification of God”, one which constitutes the basis for all human attempts to justify God. We explore his multi-faceted understanding of this event, and how it leads to two outcomes which form the main thrusts of his theodicy. In Chapters 3 and 4, we look at the first such outcome, which is that God moves the world inexorably towards his glorious telos. We also consider here the significance of this first outcome for Forsyth’s theodicy, which is that it imparts to this theodicy a strongly teleological and historical nature. In Chapters 5 and 6, we consider the second outcome of God’s self-justification. This is the revelation that God suffered incomparably in the event of the Cross. We draw out two major implications of this for Forsyth’s theodicy, based upon the idea that God is the chief sufferer and giver in our battle against sin, and the possibility that Christ might serve as our model of faith in times of suffering. We turn, in our final two chapters, to examine Forsyth’s view on the origin of both sin and suffering, his understanding of the God-world relationship, and the significance of these for his theodicy. We conclude that Forsyth’s justification of God constitutes a robust and comprehensive response to the problem of evil, possibly rendering a valuable service to the task of Christian theodicy through its ability to integrate insights from what has hitherto been considered different approaches to the issue.

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Bakgrund:I sjuksköterskeutbildningen betonas betydelsen av samarbete med patienters anhöriga. I takt med att synen på psykisk ohälsa förändrades avvecklades den institutionsbaserade vårdformen. 1995 års psykiatrireform syftade till att stärka dessa patienters rättigheter och ställning i samhället Syfte:Beskriva anhörigas upplevelser av att ha en närstående med psykisk ohälsa. Metod:En litteraturöversikt gjord enligt Fribergs (2010) metod för litteraturöversikter. Efter sökningar i databaserna Academic search premiere, Cinahl Plus with Full Text, Medline och PsychInfo valdes tolv kvalitativa artiklar för att analyseras. Den teoretiska referensramen för arbetet är Katie Erikssons lidandebegrepp. Utifrån det har författarna svarat på två frågeställningar: 1)På vilket sätt påverkas anhörigas livvsituation och vad får det för konsekvenser? 2)Vad kan sjuksköterskan göra för att lindra anhörigas lidande? Resultat:Anhöriga bär i det tysta ett tungt ansvar i vården av sina närstående. Ansvaret genererar känslor av förlust, sorg, ensamhet, oro, frustration, skuld och självuppoffring. Många upplever att samarbetet med vården inte fungerar. Information, möjlighet till involvering, samt god vårdtillgänglighet efterfrågas. Anhöriga söker sig bortom vården för att hitta sätt att hantera situationen. Diskussion:Trots att vården skall arbeta för att inkludera anhöriga i vården av sina närstående upplever anhöriga dåligt bemötande. Brister i information, tillänglighet och involvering leder hos de anhöriga till ökat lidande. Orsak till denna upplevda ovilja till samarbete skulle kunna vara att det psykodynamiska synsättet med familjen som sjukdomsorsak lever kvar. / Background:In the nursing education the importance of cooperation with the patients nextof kin is emphasized. Following the changed view on mental illness the institutionalized mental care was phased out. The psychiatric reform of 1995 aimed to reinforce the psychiatric patients rights and positions in the society. Aim:To describe the experiences of the next of kin of mentally ill persons. Method:A literature review was performed according to Fribergs (2010) method for literature review. After searches performed in the databases Cinahl Plus withFull Text, Academic search premiere, Medline and PsychInfo twelvequalitative articles were choosed for analyzis. The theoretical framework of the review is Katie Eriksson’s concept of suffering.Based on her theory the authors have answered following questions: 1) In what way is the next of kins life and situation affected and what are the consequences? 2) How can a nurse ease the suffering of the next of kin? Results:The next of kin carry a big responsibility in the care. The responsibility creates feelings of loss, sorrow, loneliness, worry, frustration, guilt and self affacement. The next of kin experience the cooperation with health care malfunctioning. Information, involvement and availability are desirable features of the health care. The next of kin tend to look beyond the health care to find support. Discussion:Despite guidelines for involving the next of kin in care, they experience bad encounter in contact with formal care. Lack of information, availability and involvement leads to increased suffering for the next of kin. A possible reasonfor the experienced unwillingness of cooperation could be that thepsychodynamic point of view regarding the family as a cause of disease is maintained in the psychiatric care.

The intent of this thesis, as the title suggests, is to explore the autobiographical and religious writings of Edith Stein---philosopher and protegee of the phenomenologist, Edmund Husserl, Carmelite nun and religious thinker---in order to establish the validity of attributing a theology of the cross to her life and works. This theological method---or way of "doing" theology---unites the cognitive and practical dimensions of Christian life. The investigation is, therefore, directed at underscoring the relational dynamics, core dispositions and philosophical/religious directives that highlight the unity of praxis and intellection in Stein's personhood and thought-world. The search for correlations is restricted (wherever possible) to her own words and a chronological/cumulative format is maintained throughout to trace the links between her Hebraic roots, philosophical world view, theory of empathy, familiarity with Luther's theology of the cross, and her own reflections on the cross. What comes through is a Judeo-Christian theological outlook that grew out of the empathetic phenomenon and gained momentum in the paradox of the cross.

Šiais laikais ne tik Lietuvoje, bet ir pasaulyje yra juntama vilties stygiaus problema. Šiame darbe yra nagrinėjama vilties trukumo problema, remiantis popiežiaus Benedikto XVI enciklika „Spe Salvi“. Čia išryškinama ne tik vilties trūkumo priežastys, bet taip pat svarstomos ir ugdymo galimybės. Pirmojoje šio darbo dalyje yra nagrinėjama vilties teologija, remiantis enciklika „Spe Salvi“. Čia yra paryškinama keletą bruožų, kas būdinga vilčiai. Pirmiausiai, viltis yra į ateitį nukreipta. Bet ji svarbi yra ir dabarčiai. Taip pat labai svarbus vilties gelbėjantis pobūdis. Ir pirmame skyriuje taip pat pateikiama keletas pavyzdžių, kaip viltis gelbėja. Bet bene svarbiausia, kad tikroji viltis yra tik Dieve. Antroje dalyje apžvelgiama beviltiškumo priežastys Lietuvoje. Kas Lietuvos žmonėms trukdo stipresniam vilties reiškimuisi. Nemažai antropologinių žaizdų yra Lietuvoje, kurių šaknis būtų galima įvardinti vilties stoka. Mūsų tautoje yra įsišakniję alkoholizmas, esame viena iš pirmaujančių valstybių pagal savižudybių skaičių. Trečioje dalyje buvo praktiškai pamėginta pritaikyti Benedikto XVI enciklikoje siūlomi vilties ugdymo kriterijai. Popiežius siūlo, maldą, kančią, veiklumą ir iniciatyvos skatinimą, bei teismą, kaip vilties ugdymo galimybes. Tas buvo mėginta daryti, atsižvelgiant į šiandieninę Lietuvos situaciją, pasiremiant tyrimo metu gauta medžiaga. / Nowadays Lithuania, as well as the rest of the world faces the problem of the lack of hope. The current thesis explores the problem of the lack of hope and the possibilities for the cultivation of hope on the basis of Pope Benedict XVI’s encyclical Spe Salvi. Part One of the thesis analyses the theology of hope with a particular focus on the encyclical Spe Salvi. Although hope is directed towards the future, it is also vitally important in the present. Similarly significant is the redeeming character of hope. Chapter One provides some examples which disclose the redeeming character of hope. Yet, probably the most significant thing is that true hope can be found only in God. Part Two features the reasons for hopelessness in Lithuania with a particular focus on the obstacles that prevent any stronger expression of hope among the Lithuanians. Lithuanian people bear a considerable number of anthropological wounds the roots of which can be traced in the second Soviet occupation. Those wounds, those factors depriving people of hope lie in alcoholism and Lithuania’s top position in the list of world suicide rate. Part Three is an attempt to apply the criteria for the cultivation of hope as proposed in Benedict XVI’s encyclical Spe Salvi in the situation of the present day Lithuania. Pope offers prayer, suffering, activity, promotion of initiative and the Last Judgment as the fields for exercising hope.

Mirties fenomenas telkia daug laukų Levino ir Lingio filosofijoje. Mirtis tai visiškas kitybės išsiveržimas. Levinas klausia ar mirtis paskelbta kito yra dar mano mirtis? Agonijos metu negali apie savo mirtį kalbėti kaip apie kito mirtį. Mirtis kaip įmanomybės neįmanomybė. Levino atsakomybės fenomenu pereinama prie kito. Atsakomybė už kito mirtį tiek, kiek ji susijusi su mano paties mirtimi. Levino mirties fenomenas naikina savastingumą. Lingis mąsto apie tuos, kurie visa palieka, apie tuos, kurie miršta. Jis išryškina, kad mirtis tai ne niekas, kuris pasireiškia mums mirties baime, bet pati nežinomybė. Mirtis kančių riba ir anapusybė. Kančioje, pagal Lingį, išsipildo žmogaus vienatvė, arba jo sąsajos su pačiu savimi, visas intensyvumas, jo tapatybės nepakeičiamumas. Pasikartojančios aplinkybės primena, kad artėja mirtis . Išryškina komunikacijos aspektus mirties fenomene. / The phenomena of the death involves lost of fields in the philosophy of Levinas and Lingis. Death is an absoliute apearence of change. Levinas asks it the death anounced by another person is my daeth? During the periodo f the agony you can not talk about your awn death like about. Death of another person. Death is like possibility of impossibility. According to Levinas phenomena of responsibility we reach another phenomena. Each person is responsible for the death of another persona s much as it is connected with his death. The conception of Levinas death destroys moral aspects of personality. Lingis thinks about those who are leaving everyhing and about those who die. See emphasizes that death is nothing, which reveals itself by our fear of the death. But really it is something. That coeed not be explained. Death is a limits of sufferings and it is something beyond us according to Lingis lonliness of a human beingo r his connections with himself, all intensivity, unchanging of conception of yourself are revealed in suffering. Repeatedby occuring activities remind us that the death is approuching. Also Lingis emphasizes communicative aspects in the phenomena of death.

Darbe „Vyrų socialinis kentėjimas Lietuvoje: subjektyvios darbininkų patirtys“ siekiama išsiaiškinti kokios socialinio kentėjimo patirtys yra būdingos sunkų fizinį darbą dirbantiems vyrams Lietuvoje. Akademiniame diskurse skiriama nepakankamai dėmesio šiai temai, tačiau siekiant atpažinti naujus dominavimo ir kentėjimo šaltinius, kurie iškyla darbininkų klasės viduje, yra būtina išsiaiškinti procesus, lemiančius darbininkų socialinę atskirtį ir nelygybės patirtis. Įvairios dominavimo formos kuria naujas dominavimo formas ir taip produkuoja vis didesnę socialinę nelygybę, nerimą ir socialinį kentėjimą. Dėl šios priežąsties besikeičiančiame kapitalistinės visuomenės kontekste svarbu atverti paprastų žmonių kentėjimą, nes iškylančios naujos ir subtilesnės simbolinio smurto formos sąlygoja darbininkų ir kitų socialiai atskirtų visuomenės grupių nuskurdimą, kylantį dėl išaugusio nedarbo, žemų atlyginimų, saugumo bei stabilumo trūkumo. Darbe pristatomos pagrindinės socialinės atskirties sampratos, jos sąsajos su galios pasiskirstymu ir egzistuojan����iais dominavimo santykiais visuomenėje. Siekiant suprasti darbininkų kasdieninio gyvenimo patirtis daug dėmesio yra skiriama darbininkų klasės kultūrai, kalbai, lyties aspektui. Empirinėje dalyje psitatomi kokybinio darbininkų subjektyvių patirčių tyrimo rezultatai. Jie atskleidė, kad besikeičiantis visuomenės kontekstas ir sugriuvusi darbo kultūra sukuria didžiulę prarają tarp senosios ir naujosios kartos darbininkų. Vyresnieji... [toliau žr. visą tekstą] / The purpose of the thesis „Social suffering of male in Lithuania: subjective experience of workingmen” is to investigate experiences of social suffering of working class men in Lithuania. Social suffering of working class people remains largely untheorized and unexamined in Lithuania. However, to recognize new sources of domination and suffering inside the working class, it is essential to analyze the processes that produce social exclusion and social inequality of this group. Various forms of domination generate new forms of symbolic violence that, in their turn, produce negative daily experiences of ordinary people. It is important to make lives of working class people visible and recognisable in the changing context of capitalist society since its fragmentation and atomization lead to their social exclusion and negative self-esteem. This work presents the theoretical issues of social exclusion and its correlation with power and relations of domination. In order to understand daily experiences of the working class much attention is paid to the culture, language and gender of the working class. Empirical part of this study presents the results of the qualitative research. They demonstrate a big gap between the workers of the old and new generations. Workers of the old generation suffer bigger professional and personal crises because the modern culture of labour does not appreciate them as members of the group; they lack stimulation, closer relations to colleagues and... [to full text]

The purpose of this study was to bring to consciousness the varied experiences that men have had of feeling wounded and to explore how a relationship to Jesus the Christ has influenced their understanding of those experiences. A modified naturalistic inquiry model was used as the qualitative research method, and the research was developed using grounded theory. This method of inquiry encouraged participants, and the researcher, to voice their experiences and to utilize them in a way that made the research significant. This methodological approach allowed themes to emerge, while honouring the stories and experiences that the participants shared. The theoretical framework for the study emerged from two major fields of research: Christian theology and gender-male studies. This research is located where these two fields intersect and overlap. It builds on the research from gender-male studies, specifically the psychological study of men and masculinity, organized men's movements, mythopoetic movements, profeminist movements, as well as the Christian theological understanding of a Messiah who has been portrayed and understood as the "wounded healer." The research focuses on the point at which men's experiences connect with their own sense of woundedness, their Christian faith, and their process of healing. The researcher engaged a discriminate group of men in exploring and trying to understand their experiences of feeling wounded in relation to the Christian story. Four men were identified who have had formal education in both pastoral psychology and theology. The participants were interviewed, and a constant comparative method was employed. Throughout the process of interviewing these men and being privy to their stories, my own story of feeling wounded often surfaced. This research is significant because allowing these men to articulate their experiences of woundedness facilitates healing, for themselves but also for other men who may access their own stories of feeling wounded through hearing those of the participants. Identifying and articulating woundedness helps to manifest the path of healing and self-understanding, ultimately leading to happier lives. / x, 130 leaves ; 29 cm.

<p> <p>&nbsp / </p> </p> <p align="left">The aim of this research project was to seek a reinterpretation of the Christian motif of' bearing one's cross'. This motif has been widely criticized by feminist theologians as an instrument that exacerbates the oppression of women, since it encourages self-sacrifice and in this way legitimizes abusive relationships.</p>