Livskvalitet i familier : nære relasjoners betydning for ”det gode liv”

Life quality in families: close relations and “the good life” The aim of this paper is to explore how aspects and qualities of modern family life influence subjective well-being. Although the patterns of family, work and sexuality have changed dramatically the last four decades, it is here claimed that the family is still an important base of socialization and upbringing. Thus the study of processes within the family can contribute to the understanding of the environment in which many children grow up. In most families, work, partner and family roles are intertwined, and one central hypothesis of this work is that family members influence each other in the individual formation of well-being. The main research question of this study asks: How is life quality affected by the quality of parent-child and the partner relationships and aspects of their shared everyday life? Empirical implications are tested against 2002-data from a representative, Norwegian sample. Analyses conclude that the quality of parent-child and the spousal relationship, and also aspects of families’ everyday life such as work-life balance and time pressure influence the subjective life quality, but mother’s and father’s life quality is affected by differing and partly incompatible conditions.

Att bli, att vara och att ha varit - om ingångar i och utgångar ur Jehovas vittnen i Sverige

Summary To become, to be and to have been: about the  Jehovah’s Witnesses The Watchtower Bible and Tract Society, in the following text referred to as the Jehovah’s Witnesses or “the organisation”, is a worldwide Christian organisation with about 6.7 million members. The organisation has many times, without any success so far, proclaimed Armageddon when they expect Jehovah to return to Earth. They interpret the Bible in their own, often very literal way, and require their members to live according to these interpretations. Among the consequences of this, members are forbidden to vote, to do military service or to receive blood transfusions. Apart from attending the three weekly meetings, members are expected to be active in missionary work, known as “publishing”. If a member fails to do a certain number of hours’ publishing, he or she risks being deprived of active membership status Sweden in general is considered to be a society where the population is not very religious. The formerly state-governed Lutheran church has lost its influence and the vast majority of ordinary Swedes do not visit church on other occasions than weddings, funerals or christenings. Expressing one’s own religious values has become somewhat of a private matter where publicity is seldom appreciated, which is contrary to the practice of the Jehovah’s Witnesses. This is one of the reasons why the Jehovah’s Witnesses are commonly perceived by average Swedes as a “suspicious” religious organisation. The aim and methods of the study This dissertation seeks to describe and investigate the entering and leaving of a highly structured and hierarchical religious community, exemplified in this case by the Jehovah’s Witnesses. What are the thoughts and aspirations of someone who is considering becoming a Jehovah’s Witness? What are the priorities and what experiences seem important when a person is going through such a process? And when this person has finally reached his or her goal of becoming a member, is it the same motivation that makes him or her stay in the organisation for longer periods of time, possibly for the rest of their lives, or does it change during the process of entering, or does this motivation change its character during the transition from entering to being a regular member? Why do some of the members change their attitude to the Jehovah’s Witnesses from rejoicing to bitterness? And how does this process of exit manifest itself? In what way is it different from the process of entry? The respondents in this study were chosen from both active members of the Jehovah’s Witnesses in Sweden and those who have left the organisation for personal reasons. Repeated interviews with ten active members of the organisation have been conducted in the course of the study and compared to equal numbers of former members. The interviews have been semi-structured to deal with questions of how a person has come into contact with the organisation; how they retrospectively experienced the process of entry; the reasons for becoming a member. Questions have also been asked about life in the organisation. The group of “exiters” have also been asked about the experience of leaving, why they wanted to leave, and how this process was started and carried out. In addition to this I have analysed a four-year diary describing the time inside and the process of leaving the organisation. This has given me an extra psychological insight into the inner experience of someone who has gone through the whole process. The analysis has been done by categorising the content of the transcribed interviews. An attempt to outline a model of an entry and exit process has been made, based on ideas and interpretations presented in the interviews. The analysis of the diary has involved thorough reading, resulting in a division of it into four different parts, where each part has been given a certain key-word, signifying the author’s emotional state when writing it. A great deal of the information about the Jehovah’s Witnesses has been collected through discussion boards on the Internet, informal talks with members and ex-members, interviews with representatives of the organisations during visits to its different offices (Bethels), such as St. Petersburg, Russia, and Brooklyn, New York, USA. The context Each organisation evolves in its own context with its own norms, roles and stories that would not survive outside it. With this as a starting point, there is a chapter dedicated to the description of the organisation’s history, structure and activities. It has been stated that the organisation’s treatment of its critical members and the strategies for recruiting new members have evolved over the years of its history. At the beginning there was an openness allowing members to be critical. As the structure of the organisation has become more rigid and formalised, the treatment of internal critics has become much less tolerated and exclusion has become a frequent option. As a rule many new members have been attracted to the organisation when (1) the day of Armageddon has been pronounced to be approaching; (2) the members of the organisation have been persecuted or threatened with persecution; and (3) the organisation has discovered a “new market”. The processes for entering and exiting How the entering processes manifest themselves depends on whether the person has been brought up in the organisation or not. A person converting as an adult has to pass six phases before being considered a Jehovah’s Witness by the organisation. These are:  Contact with the Jehovah’s Witnesses, Studying the bible with members of the organisation, Questioning, Accepting, Being active as publisher (spreading the belief), Being baptised.  For a person brought up in the organisation, the process to full membership is much shorter:   Upbringing in the organisation, Taking a stand on the belief, Being baptised. The exit process contains of seven phases:   Different levels of doubts, Testing of doubts, Turning points, Different kinds of decisions, Different steps in executing the decisions, Floating, a period of emotional and cognitive consideration of membership and its experiences, Realtive neutrality.   The process in and the process out are both slow and are accompanied with anguish and doubts. When a person is going through the process in or out of the organisation he or she experiences criticism. This is when people around the adept question the decision to continue in the process. The result of the criticism depends on where in the process the person is. If he or she is at the beginning of the process, the criticism will probably make the person insecure and the process will slow down or stop. If the criticism is pronounced in a later phase, the process will probably speed up. The norms of the organisation affect the behaviour of the members. There are techniques for inclusion that both bind members to the organisation and shield them off from the surrounding society. Examples of techniques for inclusion are the “work situation” and “closed doors”. The work situation signifies that members who do as the organisation recommends – doing simple work – often end up in the same branch of industry as many other Jehovah’s Witnesses. This often means that the person has other witnesses as workmates. If the person is unemployed or moves to another town it is easy to find a new job through connections in the organisation. Doubts and exclusions can lead to problems since they entail a risk of losing one’s job. This can also result in problems getting a new job. Jehovah’s Witnesses are not supposed to talk to excluded members, which of course mean difficulties working together. “Closed doors” means that members who do as the organisation recommends – not pursuing higher education, not engaging in civil society, working with a manual or in other way simple job, putting much time into the organisation – will, after a long life in the organisation, have problems starting a new life outside the Jehovah’s Witnesses. The language used in the organisation shows the community among the members, thus the language is one of the most important symbols. A special way of thinking is created through the language. It binds members to the organisation and sometimes it can work as a way to get back into the normative world of the organisation. Randall Collins’s (1990, 2004) thoughts about “emotional energy” have enabled an understanding of the solidarity and unity in the organisation. This also gives an understanding of the way the members treat doubting and critical members. The members who want to exit have to open up the binding/screening off. A possible way to do that is through language, to become aware of the effect the language might have. Another way is to search for emotional energy in another situation. During the exit process, shame might be of some importance. When members become aware of the shame they feel, because they perceive they are “acting a belief”, the exit process might accelerate.

The Björling 'Opera' : A children's Nursery Academy and an Italian Conservatory in Miniature

The aim in this chapter is to develop a deeper understanding about the informal Björling 'School' in Sweden. Contextually the example is related to the micro history of opera education contributing to the macro perspective illuminating a provincial example of the concept of domestic opera schooling. The specific focus was on Karl David Björling (1873-1926), the teaching parent of the Swedish tenor Jussi Björling (1911-1960) and his brothers Gösta and Olle.   The Björling family model of opera schooling belongs to the classical canon of domestic home education which was common during the epoch. The phenomenon is also within the field of opera singing an important reference to the historical context of the Nordic opera history of vocal education.   The uniqueness concerning the Björling School seems to be the rigorous and exceptionally early training. David Björling’s pedagogy was rooted in earlier German theories of musical upbringing. It's clear from his results that he was familiar with the neo-humanistic ideal on which reformed music education was based. Of a specific interest is the term Gesang als Unterricht as a concept for developing childrens musical and memorising capacities.   Conceptually the roots of the Björling model are in the eighteenth-century Romantic view of prodigies and their abilities. The extensive touring is connected to the promotion of wonder-children, and David Björling’s educational style to the conservative Master-pupil tradition.   David Björling's vocal ideal was a part of the contemporary debate about “The decadence of the singing art”, and seems to have its roots in an older Italian tradition. There are recurring similarities between his educational methods and the didactic principles of the Lamperti School: Enjoying a revival around the late 1800s and early 1900s, it has been called the natural or the national school. Nevertheless, through authentic experiences and gramophone recordings the Italian tenor Enrico Caruso became David Björling’s pedagogical role model.

"En ny musikuppfostran" : Reformpedagogiska anspråk i Siljanskolans bildningsinnehåll

 ”A new form of musical upbringing”: Pretenses of reform pedagogy content in the Siljan school In this article, I describe the Siljan school in Tällberg as a Swedish example of alternative pedagogy. The overall questions relate to the reform pedagogy content of the school and its ability to give Swedish music teaching a new form of musical upbringing. An important issue is how the Siljan school as a model for Swedish reform has been inspired by the reform pedagogy movements in USA and Germany. Te analysis is thus based on the Alm couple’s ability to give the school an international character which shines light on Swedish reforms in the greater context of reform pedagogy. With its basis in discursive education of the 1930s, two main questions are discussed: what perspective on musical education can be identifed in the personal development ethos of the Siljan school? How can the school’s relation to the reform pedagogy music movement during the start of the 1900s be understood? From a hermeneutic perspective, the article contributes by investigating how the Siljan school can have afected decisions in education politics, Swedish schooling, and Swedish musical life. In summary, the article contributes with new knowledge on a chapter in the history of Swedish music pedagogy.

Från nationsbyggare till global marknadsnomad : Om medborgarskap i svensk utbildningspolitik under 1990-talet

I den här avhandlingen är intresset riktat mot svensk utbildningspolitik och medborgarskap. I tider av globalisering, och med ett etablerat svenskt medlemskap i Europeiska unionen, har det nationella policyskapandet kring utbildningens medborgardanande funktion hamnat under ökat tryck. I studien undersöks hur detta hanteras i svensk utbildningspolitik under 1990-talet, en tid som utmärker sig genom betydande förändringar på utbildningsområdet i Sverige. Frågan är, mera precist, vilken riktning för skolans, enligt lag befästa, uppdrag att fostra demokratiska medborgare som utstakas i svensk utbildningspolitik vid denna tid. Genom att fästa vikt vid mål, visioner och motiv som formuleras i utbildningspolitiska 1990-talstexter klarläggs förståelser av medborgarskap som karaktäriserar svensk utbildningspolitik under denna tid. Även en bredare historisk analys görs, ur vilken historiska målsättningar med skolans medborgarfostran som föregår 1990-talets framträder. Studiens syfte är kritiskt. Förståelserna granskas utifrån vad de innesluter och vad de utesluter, vilka möjliga konsekvenser de kan tänkas få för olika individer och grupper i samhället, och om det finns öppningar för tänkbara alternativ. Studien visar på två historiska skiften vad gäller medborgarskapets innehåll och mening i det inhemska policyskapandet. Det första skiftet äger rum under 1990-talets tidiga del. Då bryts en etablerad samhällsbyggande medborgarroll upp, till förmån för andra mera marknadsorienterade medborgarroller. Under 1990-talets senare del, då marknadsorienteringen förstärks i neoliberal riktning, sker ett andra skifte; en historiskt vedertagen gemenskapstanke – nationen – bryts upp som grund för medborgerlig gemenskap. Denna tanke ersätts av en annan som är globaliseringsinriktad, vilken visar sig ha andra inne- och uteslutande mekanismer för olika individer och samhällsgrupper. Utifrån dessa forskningsrön tecknas avslutningsvis några konturer till ett alternativt sätt att tänka kring medborgarskap och gemenskap. Detta alternativ tar form i ambitionen att, i högre grad än vad som blir synligt i svensk utbildningspolitik, resonera kring möjligheter för ett medborgarskap bortom förhandstecknade indelningsgrunder för ett “vi”. Språk som politisk och samhällelig förändringskraft ges en central betydelse i avhandlingen. I analysen av texternas tal om skolans medborgarfostrande roll undersöks pågående politiska motsättningar när det gäller att vinna tal- och tolkningsföreträde till skolans fostransmål. Utgångarna av dessa motsättningar belyses genom tre områden för medborgarfostran som urskilts som centrala; ett politiskt, ett kulturellt samt ett ekonomi- och arbetslivsriktat. Genom dessa har rådande medborgarskapsdiskurser tagit form, ur vilka de utbildningspolitiska förståelserna av medborgarskap gestaltas och diskuteras.