Leadership in general is still perceived as individualistic, masculine and hierarchical. Despite fighting against discrimination and for social justice, third sector organizations are themselves often places of entrenched privilege and limited diversity. Leaders with lived experiences draw on their first-hand experience of social issues and/or injustices and attempt to tackle those problems through their work. They represent a diversity of backgrounds, experiences and capabilities that challenge the homogeneity of third sector leadership. Following critical leadership studies this thesis draws from the standpoints of lived experience leaders to offer new, intersectional perspectives on leadership and to expand and diversify understandings of what it is to lead in third sector organizations. The focus of this thesis’s exploration is the experiences and perceptions of 10 individuals who hold or have held leadership positions within third sector organizations in the UK and Germany. Through the analysis of semi-structured interviews, a phenomenology of lived experience leadership is explored. Drawing from feminist standpoint theory, attention is paid to what lived experience leaders think about leadership generally and lived experience leadership in particular, as well as their perspectives on the systemic leadership structures they exist within and challenge. It is found that lived experience leaders acknowledge ‘traditional,’ ‘mainstream’ concepts of leadership and see their own leadership styles and approaches as distinct from these leadership norms. Their approaches and understandings challenge typical leadership constructions and, strongly influenced by their own lived experiences, promote political self-organization, activism and a socio-economic empowerment of people with lived experiences in order to unravel current social power structures and promote social change. With these key findings, the paper suggests further research to test and expand on the conclusions drawn. Ensuring that leadership positions are accessible to all should be a priority for future development of third sector organizations and beyond. Further research should therefore explore how lived experience leadership can help to gain insights about how to remove barriers to leadership positions efficiently.

Detta är ett essäistiskt försök att fånga den flyktiga tråkigheten. Med fenomenologin som grund undersöks lärarens levda erfarenhet av tråkighet och hur den kommer till uttryck i hennes yrkesvardag. I skärningspunkten mellan två gestaltningar ur min lärarvardag, i filosofen Martin Heideggers tre former av tråkighet – uttråkad av, uttråkad med och djupgående tråkighet – och kultur- och utbildningsteoretisk forskning växer tre beskrivningar av 2020-talets lärare fram.  För det första består en del av lärarens yrkesvardag i att förhålla sig till en samtid där delar av hennes yrkespraktik digitaliserats och den administrativa bördan successivt ökat. Med utgångspunkt i litteraturvetaren Eran Dorfmans jämförelse mellan Heideggers uttråkad med och det Dorfman vill kalla för tråkighetsutmattning argumenterar jag för att tråkighetsutmattningen är en fjärde form av tråkighet. I det gestaltade mötet med kollegan Assar träder en lärarvardag fram som visar hur lärare dels verkar i ett tidsligt limbo där tiden är påträngande och ständigt beräknad, dels upplever en tomhet trots att vardagen hela tiden fylls med ett flöde av digital stimuli.  För det andra. Enligt Heidegger tvingar tråkigheten, framför allt den djupgående, oss till ett avbrott i vardagen och det han kallar för ”Mannet”, ett slags diffust ”de andra”. Den djupgående tråkigheten tvingar oss att lyssna till vårt autentiska jag och den vi skulle kunna vara. Sett ur en yrkespraktikers vardag undersöker jag hur relationen mellan tråkighet, ett autentiskt mer kreativt praktikerliv och min läraridentitet ser ut. Min undersökning visar bland annat att även om Mannet är starkt finns möjligheter till kreativa mikromotstånd för att värna om yrkesidentiteten. Men frågan är om motståndet är tillräckligt för att kunna nå en verklig autenticitet? Mot bakgrund av det som beskrivs i föregående avsnitt och i mötet med elever, kollegor och den egna läraridentiteten gör lärare etiska ställningstaganden. I det tredje avsnittet ges en beskrivning av relationen mellan tråkighet och de etiska ställningstaganden som lärare gör. Den bild som träder fram är komplex. Lärare gör många etiska val som ibland är motsägelsefulla. Som tidigare nämnts är Mannet starkt och för att lärare ska kunna värna om sin läraridentitet och göra kloka överväganden i mötet med elever – gestaltat i exemplet med eleven Pricken – behöver de gå samman för att bland annat kunna stå emot de krafter som förorsakar tråkighetsutmattning. / This is an essayistic attempt to capture the elusive boredom. With phenomenology as a basis, the teacher's lived experience of boredom and how it is expressed in her professional everyday life is examined. At the intersection of some compositions from my everyday life as a teacher, in the philosopher Martin Heidegger's three forms of boredom – bored by, bored with and profound boredom – and cultural and educational theoretical research, three descriptions of teachers of the 2020s emerged.                 Firstly, part of the teacher's professional everyday life consists of relating to a time where parts of her professional practice have been digitized and the administrative burden has gradually increased. Based on the literary scholar Eran Dorfman's reading of Heidegger's bored with and what Dorfman wants to call boredom-fatigue I argue that boredom-fatigue is a fourth form of boredom. In the described meeting with my colleague Assar, a teacher's everyday life emerges that shows how teachers work in a temporary limbo where time is intrusive and constantly calculated, and how they experience an emptiness even though everyday life is constantly filled with a flow of digital stimuli.                Secondly. According to Heidegger, boredom, especially the profound one, forces us to take a break from everyday life and what he calls “the They”, a kind of diffuse "the others". The profound boredom forces us to listen to our authentic selves and who we could be. Seen from the everyday life of a professional practitioner, I examine what the relationship between boredom, an authentically more creative practitioner life, and my teacher identity looks like. My study shows that even though “the They” is strong, there are opportunities for creative micro-resistance to, among other things, protect the professional identity. But the question is whether the resistance is sufficient to achieve true authenticity?                In the light of what is described in the previous sections and the encounters with students, colleagues, and one’s own teacher identity, teachers make ethical positions. The third section describes the relationship between boredom and the ethical positions that teachers make. The picture that emerges is complex. Teachers make many ethical choices that are sometimes contradictory. As previously mentioned, “the They” is strong and for teachers to be able to protect their teacher identity and make wise considerations in the encounters with students – for example with the student I call Pricken – they need to come together to be able to withstand the forces that cause boredom-fatigue.

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Background: Students of diverse ethnic backgrounds, including nonnative English speakers, also known as those who speak English as an additional language (EAL) are increasingly enrolling in prelicensure nursing programs. Information regarding success of EAL nursing students is limited, with emphasis on traditional prelicensure programs. Purpose: The purpose of this study was to explore the lived experience of recent EAL graduates of an accelerated second-degree baccalaureate nursing program by offering a firsthand account of being an EAL student in this type of nursing program. Theoretical Framework: Leininger's Theory of Cultural Care Diversity and Universality and Vygotsky's Theory of Socio-Historical Learning served as the theoretical framework. Methods: The research tradition of hermeneutic phenomenology utilizing the van Manen approach was applied to this study. Results: The study revealed five major themes: bridging cultures, needing more time, myriad of emotions, network of support, and finding my way. Several subthemes emerged to support major themes illustrating the complexity of being an EAL student in a fast-paced and challenging program. Conclusions: Exploring experiences of EAL graduates while enrolled in an accelerated second-degree baccalaureate nursing program offers insight into the challenges faced by EAL students and potentially influences nursing education, practice, and policy to improve the numbers of diverse nurses.

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Urban public green space is a core contributor to cultural ecosystem services in cities, comprising the non-material benefits that people obtain from contact with nature. Due to the many benefits that have been ascribed to it, green space has become subject to debates on justice about its fair distribution and equal opportunities to use it. Teenage girls living in socio-economically challenged neighbourhoods appear to belong to a societal group that is restricted in accessing green space, as well as having less opportunities to influence the governance of such space. Attempting to bring further light to these issues, this study utilises a phenomenological approach in which intersectionality theory is central. It aims to explore how intersections of identity markers, such as age, gender, and place of residence, interact with girls’ lived experiences of green space. It does so by collecting first-person narratives in eight interactive and online interviews with the support of satellite, aerial and street view imagery provided by Google Maps. The result shows the great complexity of urban public green space as a place with room for both feelings of liberty and feelings of exclusion. The girls’ narratives unveil how urban green is an important source for well-being and quality of life, and how connection with nature enables connection with loved ones, the community, and with oneself. Simultaneously, identity markers, such as age, gender, and place of residence, intersect into a synergy of exclusion for teenage girls to fully encounter urban nature. Feelings of urban public green space as a place occupied by others contribute to experiences of it as inappropriate and unsafe for girls to visit in certain places during certain times. This suggests how green space works as an arena for power relations, where the opportunities for girls to benefit from its free use and from cultural ecosystem services decrease under certain circumstances. Narratives and myths that green space is dangerous for girls paint a geography of fear; in which fear of becoming a victim of crime is expressed as a fear of space. This fear increases with preconceptions and self-images that girls are defenceless and weak. Furthermore, these experiences intersect with feelings that their neighbourhoods, and the green wherein, are framed adversely and neglected by planners, politicians, municipalities and the government. Still, the girls express great appreciation and pride over the voluminous public green areas in their neighbourhoods. Despite experiencing less power to influence, they have strong visions and aspirations to impact the design and function of urban nature, which indicates prospects for empowerment and revitalisation of green space. It is concluded that recognising lived experiences of girls is essential when working towards safe and accessible, but also lively and inviting, green space. Furthermore, it is argued that insights from intersectionality is valuable when researching use of green space, as intersectionality is a profoundly spatial concept; in which social categories articulate in relation to place and time, and where power and identity contribute at shaping experiences of green space.

Human existence (or be-ing) is profoundly relational. Yet educational environments often assume that learning happens individually. Though many educators are trying to rectify this problem by introducing community into the learning process, these efforts are too often simply overlaid onto a system that works through competition and rewards individual achievement. Therefore, an alternative perspective for who we are as humans and how we should be together is needed. In this dissertation, I examine what it means to be fundamentally related and show how such an understanding might impact learning. We often think of “community” as a place, but I also use it to embody an alternative understanding of human be-ing: how we are and should be related and the process by which we can learn to embrace our ethical responsibilities. This second way of understanding community addresses a mode of be-ing that describes how we should come together: with (or “com”) unity. I use religious narratives to explore what a non-modern understanding of relational be-ing might mean for education. Looking at community in a religious context is helpful because it offers a different framework for understanding human be-ing. Using three stories found in Genesis—(a) the Creation of the world including the introduction of Adam and Eve, (b) their Fall, and (c) their Expulsion from Eden—I argue that they reveal the importance of three aspects of community: (a) diversity, a deep appreciation for our and others' enduring individuality, (b) unity, a willingness to be responsible both to and for others in a particular, ethical way, and (c) work, the catalyst for coming together and making relationships purposeful. Understanding how the aspects of diversity, unity, and work strengthen supportive relationships is an important way to understand community, including learning communities. It suggests that the purpose of education should be to help learners realize their moral responsibilities to others and teach them how to respond to that obligation. Moral learning communities can generate experiences that speak more authentically to human be-ing. They enhance education so that learning becomes not only more meaningful but truly life-changing.

Bakgrund: Borderline personlighetsstörning (BPS) har en bred symtombild som främst karaktäriseras av en känslomässig instabilitet hos individen. Flertalet förklaringar till uppkomsten finns men de allra flesta grundar sig i en otrygg uppväxt. Inom patientgruppen är det vanligt med suicidala handlingar samt ett aktivt självskadebeteende utan avsikt att avlida. Syfte: Denna studie siktade till en ökad insyn och förståelse för hur patientgruppen upplevde det att leva med diagnosen BPS samt hur de upplevde att de blir bemötta inom vården.Metod: Litteraturstudien genomfördes med en kvalitativ ansats. Åtta stycken vetenskapliga artiklar svarade mot underliggande studies syfte. Resultat: Analysen resulterade i följande kategorier: Att få diagnosen BPS, ett liv i utanförskap, att sträva efter hälsa och värdighet, att ha städig kontakt med vården, att uppleva sig stämplad, att ha relationer till specifika andra samt att önska sig specialiserad vård, delaktighet, tid, tillgång och kontinuitet. Slutsats: För att kunna ge patientgruppen adekvat vård samt bygga goda vårdrelationer är det av yttersta vikt att vårdpersonalen har kunskap kring patientgruppens livsvärld. Genom en ökad kunskap och förståelse är förhoppningen att minska missförstånd, bristande kommunikation samt känslan av maktlöshet i relationen mellan vårdpersonalen samt patientgruppen, vilket i sin tur kan reducera patientgruppens upplevelse av att vara stämplad. / Background: Borderline personality disorder (BPD) has a broad symptomatology mainly characterized by emotional instability. There is several explanations for the rise but the vast majority are based in an insecure upbringing. Within the patient group it is common with suicidal acts and active self-injury without the intent to die.Objective: This study aimed to greater transparency and understanding of how the patient group experienced it to live with a diagnosis of BPD and how they felt that they were treated within the care system.Method: The literature review was conducted with a qualitative approach. Eight scientific papers responded to the underlying studies purpose.Results: The analysis resulted in the following categories: Getting diagnosed with BPD, a life of alienation, to strive for health and dignity, to have steady contact with health care, to experience themselves as stamped, to have relationships with specific others and also to wish for specialized care, participation, time, availability and continuity.Conclusion: In order to give the patient group adequate care and build good relationships it is of the utmost importance that health professionals have knowledge of the patient groups life world. Through increased knowledge and understanding, the hope is to reduce misunderstandings, lack of communication and the sense of powerlessness in the relationship between the nursing staff and the patient group, which in turn may reduce the patient group experience of being stamped.