Personal branding practices of adolescents on Instagram

The aim of this bachelor’s thesis was to explore adolescents’ personal branding practices in the social media environment of the photo and video sharing mobile application Instagram. As the theoretical background for personal branding is quite limited, this thesis combined concepts of personal branding and self-presentation to answer the research problems. Empirical data was collected by conducting semi-structured individual interviews with 10-14-year-old adolescent girls. The photo-elicitation method was utilized in the interviews as the participants were requested to present and discuss their Instagram accounts. The concepts of personal brand identity and personal brand positioning were found to be suitable descriptions to adolescents’ personal branding practices on Instagram. It was found that adolescents consciously consider what kind of personal brand identity they aim to portray to their audience and that authenticity of the personal brand identity is valued. Personal brand positioning, on the other hand, was found to be achieved through impression management: adolescents make strategic disclosure decisions regarding the content they post on their Instagram accounts in a way that the content is reflective of the personal brand identity. Posting brand-related user-generated content on one’s Instagram account was found to be one of the many disclosure decisions in personal brand positioning on Instagram and this type of content was very common on the participants’ accounts. Adolescents were also found to be interested in monitoring the audience reactions to their personal branding efforts.

Measuring attitudes in translation: a study of Nokia business reports

Background Contemporary Finnish, spoken and written, reveals loanwords or foreignisms in the form of hybrids: a mixture of Finnish and foreign syllables (alumiinivalua). Sometimes loanwords are inserted into the Finnish sentence in their raw form just as they are found in the source language (pulp, after sales palvelu). Again, sometimes loanwords are calques, which appear Finnish but are spelled and pronounced in an altogether foreign manner (Protomanageri, Promenadi kampuksella). Research Questions What role does Finnish business translation play in the migration of foreignisms into Finnish if we consider translation "as a construct of solutions determined by the ideological constraints and conflicts characterizing the target culture" (Robyns 1992: 212)? What attitudes do the Finns display toward the presence of foreignisms in their language? What socio-economic or ideological conditions (Bassnett 1994: 321) are responsible for these attitudes? Are these conditions dynamic? What tools can be used to measure such attitudes? This dissertation set out to answer these and similar questions. Attitudes are imperialist (where otherness is both denied and transformed), defensive (where otherness is acknowledged, transformed, and vilified), transdiscursive (a neutral attitude to both otherness and transformation), or finally defective (where alien migration is acknowledged and "stimulated") (Robyns 1994: 60). Methodology The research method follows Rose's schema (1984: 8): (a) take an existing theory, (b) develop from it a proposition specific enough to be tested, (c) devise a scheme that tests this proposition, (d) carry through the scheme in practice, (e) draw up results and discuss conclusions in relation to the original theory. In other words, the method attempts an explanation of a Finnish social phenomenon based on systematic analyses of translated evidence (Lewins 1992: 4) whereby what really matters is the logical sequence that connects the empirical data to the initial research questions raised above and, ultimately to its conclusion (Yin 1984: 29). Results This research found that Finnish translators of the Nokia annual reports used a foreignism whenever possible such as komponentin instead of rakenneosa, or investoida instead of sijoittaa, and often without any apparent justification (Pryce 2003: 203-12) more than the translator's personal preference. In the old documents (minutes of meetings of the Board of Directors of Osakeyhtio H. Saastamoinen, Ltd. dated 5 July 1912-1917, a NOPSA booklet (1932), Enzo-Gutzeit-Tornator Oy document (1938), Imatra Steel Oy Annual Report 1964, and Nokia Oy Annual Report 1946), foreignisms under Haugen's (1950: 210-31) Classification #1 occurred an average of 0.6 times, while in the new documents (Nokia 1998 translated Annual Reports) they occurred an average of 6.5 times. That big difference, suggests transdiscursive and defective attitudes in Finnish society toward the other. In the 1850s, Finnish attitudes toward alien persons and cultures were hardened, intolerant and prohibitive because language politics were both nascent and emerging, and Finns adopted a defensive stance (Paloposki 2002: 102 ff) to protect their cultural and national treasures such as language and folklore. Innovation The innovation here is that no prior doctoral level research measured Finnish attitudes toward foreignisms using a business translation approach. This is the first time that Haugen's classification has been modified and applied in target language analysis. It is hoped that this method would be replicated in similar research in the future. Applications For practical applications, researchers with interest in languages, language development, language influences, language ideologies, and power structures that affect national language policies will find this thesis useful, especially the model for collecting, grouping, and analyzing foreignisms that has been demonstrated here. It is intended to document for posterity current attitudes of Finns toward the other as revealed in business translations from 1912-1964, and in 1998. This way, future language researchers would be able to explore a time-line of Finnish language development and attitudes toward the other. Communication firms may also find this research interesting. In future, could the model we adopted be used to analyze literary texts or religious texts for example? Future Trends Though business documents show transdiscursive attitudes, other segments of Finnish society may show defensive or imperialist attitudes. When the ideology of industrialization changes in the future, will Finnish attitudes toward the other change as well? Will it then be possible to use the same kind of analytical tools to measure Finnish attitudes? More broadly, will linguistic change continue in the same direction of transdiscursive attitudes, or will the change slow down or even reverse into xenophobic attitudes? Is this our model culture-specific or can it be used in the context of other cultures? Conclusion There is anger against foreignisms in Finland as newspaper publications and television broadcasts show, but research shows that a majority of Finns consider foreignisms and the languages from which they come as sources of enrichment for Finnish culture (Laitinen 2000, Eurobarometer series 41 of July 1994, 44 of Spring 1996, 50 of Autumn 1998). Ideologies of industrialization and globalization in Finland have facilitated transdiscursive tendencies. When Finland's political ideology was intolerant toward foreign influences in the 1850s because Finland was in the process of consolidating her nascent country and language, attitudes toward the importation of loanwords also became intolerant. Presently, when industrialization and globalization became the dominant ideologies, we see a shift in attitudes toward transdiscursive tendencies. Ideology is usually unseen and too often ignored by translation researchers. However, ideology reveals itself as the most powerful factor affecting language attitudes in a target culture. Key words Finnish, Business Translation, Ideology, Foreignisms, Imperialist Attitudes, Defensive Attitudes, Transdiscursive Attitudes, Defective Attitudes, the Other, Old Documents, New Documents.

Herätys kylässä ja tuvissa : Rääkkylän Oravisalon kylä ja renqvistiläinen herätys 1820-luvulla

A Revival in a Village and its Households. The Village of Oravisalo in Rääkkylä Parish and the Renqvistist Revivalism in the 1820s. My purpose is to apply the science of religion and the study of past communities to the study of religious revivalism. Revivalism will be considered a religious phenomenon as well as a cultural and social phenomenon. What makes this study unique is the possibility to reconstruct a list of participating revivalists based on entries in the communion book of the time. The conflict between the revivalists and the chaplain of Rääkkylä also generated other documentary material. The community in Oravisalo was relatively stratified. People lived in complex and varying forms of households. They also had plentiful contacts both with unrelated inhabitants of Oravisalo and with the neighbouring villages. Through these contacts the inhabitants of Oravisalo were introduced to revivalism. In Oravisalo, the revival for the most part fell into a certain social stratum and did not severely damage existing relationships within families or among acquaintances. The revivalists formed a new community within the village but the community was neither very tightly-knit nor was it closed. The revival was an individual phenomenon affected by general factors. First, there were factors that brought about a quest for an applicable system of meanings. These factors included at least three important issues: the Great Partition of land, the crisis of slash-and-burn cultivation, and a population growth that increased the proportion of the landless in the village. As a result, many of the revivalists had low status and poor expectations for the future. Second, there were factors that appealed to the people in the message and character of the preacher, Henrik Renqvist. Third, the proximity of the village to Liperi, where the revival got its start, was crucial to revivalism s spread to Oravisalo. Culturally, the revival meant a change in the system of symbols or meanings, so it was not solely a matter of intensified religious fervour. For instance, Communion, prayer, reading, and perhaps baptism symbolised different things to the revivalists than to other villagers. However, the revivalists do not seem to have started any moral revolution in their village. The religious aspect defined the limits of the protest and the resistance towards authorities. The revivalists wanted only to have the right to follow their conscience. The freedom granted the female members was limited to the religious sphere. No social or economic claims were made. The revival altered the situation of its members only on a symbolic level, yet it also offered them status within their own group.

Kuluttaminen ja ylhäisaatelin elämäntapa 1700-luvun Ruotsissa

Consumption and the lifestyle of the high nobility in eighteenth-century Sweden This monograph is an analysis of the lifestyle, consumption and private finances of the Swedish high nobility during the eighteenth century (ca 1730 1795). It describes the lifestyle of one noble house, the House of Fersen. The Fersen family represents the leading political, economic and cultural elite in eighteenth-century Sweden. The analysis concentrates on Count Carl von Fersen (1716 1786) and his brother Count Axel von Fersen (1719 1794), their spouses and children. Carl von Fersen was a courtier whilst Axel von Fersen was an officer and one of the leaders of the Francophile Hat party. His son, Axel von Fersen the younger, was in his time an officer and a favourite of Gustavus III, King of Sweden, as well as a favourite and trusted confidant of Marie-Antoinette, Queen of France. The research is based upon the Fersen family s private archives, the Counts personal account books, probate inventories, letters and diaries. The study discusses the Fersens landed property and investments in ironworks and manufacturing, the indebtedness of the high nobility, high offices in civil administration, the militia and at court, as well as marriages as the foundations of noble wealth and power. It analyses the Count von Fersens revenue and expenditure, their career options and personal expenses, their involvement in the building and decorating of palaces, and the servants in service of the Fersen family as well as the ideal nobleman and his consumption. Central themes are inheritance, children s education, marriages and ladies preparing their trousseaux, the nobility ordering luxury goods from France, the consumption of Counts and Countesses before and after marrying and having children, the pleasures of a noble life as well as the criticism of luxury and sumptuousness. The study contributes to the large body of research on consumption and nobility in the eighteenth century by connecting the lifestyle, consumption and private finances of the Swedish high nobility to their European context. Key words: nobility, Fersen, lifestyle, consumption, private finances, Sweden, eighteenth century

Koti, menetys, paluu : Koti kannakselaisten lapsievakkojen evakkomatkakertomuksissa

Työssä tarkastellaan siirtokarjalaisten kertomuksia toisen maailmansodan aikaisista evakkomatkoista. Tutkimuksessa analysoidaan kertomuksissa esitettyjä kuvauksia kodista, kodin menetyksestä ja kotiin paluusta. Myös kotoisuuden, kodittomuuden, sopeutumisen ja ryhmään kuulumisen teemoja käsitellään. Työn aineistona ovat vuonna 2004 järjestetyn Lasten evakkomatkat -keruun kirjoitukset. Tutkimuksen teoreettisena viitekehyksenä on muistitietotutkimus ja käsitys diskurssin ja tekstien intertekstuaalisuudesta. Muistitietotutkimus yhdistettynä intertekstuaaliseen lukutapaan mahdollistaa kertomusten tarkastelun yksilöille merkittävänä kerrontana, joka on kuitenkin kiinteässä suhteessa ympäröivään kulttuuriin ja sen kertomisen konventioihin. Viisiportainen tutkimusmenetelmä, jonka avulla aineistoa on luettu, on kehittynyt vuorovaikutteisesti aineiston valikoinnin kanssa ja tutkimus etenee noudatellen evakkomatkakertomuksissa esitettyjen tarinoiden kertomusskeemaa ja kronologiaa. Analyysin perusteella on havaittavissa kolme keskeistä tekstimaailmaa, joiden kanssa evakkomatkakertomukset keskustelevat intertekstuaalisesti. Nämä kolme diskurssia ovat kristillinen, karjalaisten yhteisön ja poliittinen diskurssi. Kristillinen diskurssi näyttäytyy evakkomatkakertomuksissa etenkin paratiisi- ja syntiinlankeemusmyyttien ja Jeesuksen elämänvaiheita käsittelevien tarinoiden kautta. Karjalaisten yhteisön piirissä tuotettu pitäjäkirjallisuus, sukututkimukset, perinneharrastukset, muistelukerronta ja kaunokirjallisuus ovat myös evakkomatkakertomusten tuottamisen taustalla. Sekä kristillinen että karjalaisten yhteisön diskurssi voidaan myös tulkita Karjalan menetykseen ja sen nykyiseen asemaan liittyvän ideologisen ja poliittisen keskustelun ilmentyminä. Evakkomatkakertomuksissa rakennetaan kertomusta menneisyydestä yhteisöllisten ja intertekstuaalisten suhteiden kautta ilmentäen samalla kuitenkin henkilökohtaista kokemusta maailmasta. Omaan muistoon ja kertomukseen sisältyy vuorovaikutteinen suhde ajassa eteen- ja taaksepäin ulottuvan yhteisön kanssa. Kertojat myös liikkuvat kielellisten keinojen avulla kertomuksen maailman eri aikatasoilla ja luovat ajallista jatkumoa menneen, nykyisen ja tulevan välillä. Henkilökohtainen historia saa merkityksensä suhteessa aiempiin tarinoihin ja jäsennyksiin, jotka myös tulevat tässä prosessissa uudelleen tulkituiksi ja arvioiduiksi. Siirtokarjalainen kulttuuri on intertekstuaalisen kulttuurin muodostuksen prosessin ilmentymä: se on jotain aivan uutta, joka on muodostunut entistä koskevien käsitysten, muistojen ja tarinoiden kanssa vuorovaikutuksessa. Avainsanat – Nyckelord – Keywords Muistitietotutkimus - muistelukerronta - intertekstuaalisuus - Karjala - Karjalan Kannas - siirtokarjalaiset - evakuoinnit - koti Säilytyspaikka – Förvaringställe – Where deposited Kulttuurien tutkimuksen laitos/ folkloristiikka Muita tietoja – Övriga uppgifter – Additional information Lasten evakkomatkat -aineistoa säilytetään Suomalaisen Kirjallisuuden Seuran Kansanrunousarkistossa.

Feeling Better, Performing Better? Holistically-Oriented Top Performance and Well-Being (HOPE) : Performance Enhancement and Its Perceived Impacts on Musicians

Most musicians choose a career in music based on their love of the art and a desire to share it with others. However, being a performing musician is highly demanding. Despite considerable evidence of the great frequency of performance-related problems (e.g. debilitating performance anxiety) among professional musicians or aspiring musicians in the current Western classical music tradition these problems are seldom discussed openly. The existing system offers musicians very little help in learning how to build sustainable performance success into their musical career. This study it is first of its kind in Finland which addresses the issue on larger scale in a systematic way. I devised the HOPE intervention (Holistically-Oriented Top Performance and Well-Being Enhancement), in order to learn how to integrate professional peak performance and a sense of personal well-being into the lives and careers of musicians. Unlike most interventions in previous research, the HOPE intervention is explicitly holistic and aims at enhancing the whole musician, not just alleviating performance anxiety. Earlier research has not in principle focused on musicians´ psychological well-being or on their subjective perceptions. The main purpose of the study is to understand the perceived impacts of the specially devised HOPE intervention on the participants and particularly in four key areas: performing, playing or singing well-being, and overall (performing, playing or singing and well-being combined). Furthermore, it is hoped that a deeper understanding of performers´ development will be gained. The research method is interdisciplinary and mainly qualitative. The primary data consist of a series of linked questionnaires (before and after the intervention) and semi-structured follow-up interviews collected during action research-oriented HOPE intervention courses for music majors in the Sibelius Academy. With the longitudinal group called Hope 1, the core data were collected during a nine month HOPE intervention course and from follow-up interviews conducted six months later in 2003-2004. The core data of Hope 1 (nine participants) are compared with the perceived impacts on fifty-three other participants in the HOPE courses during the period since their inception, 2001-2006. The focus is particularly on participants´ subjective perceptions. Results of the study suggest that the HOPE intervention is beneficial in enhancing overall performance capacity, including music performance, and a personal sense of well-being in a music university setting. The findings indicate that within all key areas significant positive changes take place between the beginning and the end of a HOPE intervention course. The longitudinal data imply that the perceived positive changes are still ongoing six months after the HOPE intervention course is finished. The biggest change takes place within the area of performing and the smallest, in participants´ perception of their playing or singing. The main impacts include reduced feelings of stress and anxiety (an enhanced sense of well-being) as well as increased sense of direction and control in one's life. Since the results of the present research gave no other reason to believe otherwise, it is to be expected that the HOPE intervention and the results of the study can be exploited in other areas of human activity as well, especially where continuous professional top performance is a prerequisite such as in business or sports. Keywords: performance enhancement, professional top performance, subjective well-being, subjective perceptions, holism, coaching, music performance anxiety, studying music, music.

Widening Perspectives of Teacher Education : Studies on theory-practice relationship, reflection, research and professional development

This dissertation examined the research-based teacher education at the University of Helsinki from different theoretical and practical perspectives. Five studies focused on these perspectives separately as well as overlappingly. Study I focused on the reflection process of graduating teacher students. The data consisted of essays the students wrote as their last assignment before graduating, where their assignment was to examine their development as researchers during their MA thesis research process. The results indicated that the teacher students had analysed their own development thoroughly during the process and that they had reflected on theoretical as well as practical educational matters. The results also pointed out that, in the students’ opinion, personally conducted research is a significant learning process. -- Study II investigated teacher students’ workplace learning and the integration of theory and practice in teacher education. The students’ interviews focused on their learning of teacher’s work prior to education. The interviewees’ responses concerning their ‘surviving’ in teaching prior to teacher education were categorized into three categories: learning through experiences, school as a teacher learning environment, and case-specific learning. The survey part of the study focused on integration of theory and practice within the education process. The results showed that the students who worked while they studied took advantage of the studies and applied them to work. They set more demanding teaching goals and reflected on their work more theoretically. -- Study III examined practical aspects of the teacher students’ MA thesis research as well as the integration of theory and practice in teacher education. The participants were surveyed using a web-based survey which dealt with the participants’ teacher education experiences. According to the results, most of the students had chosen a practical topic for their MA thesis, one arising from their work environment, and most had chosen a research topic that would develop their own teaching. The results showed that the integration of theory and practice had taken place in much of the course work, but most obviously in the practicum periods, and also in the courses concerning the school subjects. The majority felt that the education had in some way been successful with regards to integration. -- Study IV explored the idea of considering teacher students’ MA thesis research as professional development. Twenty-three teachers were interviewed on the subject of their experiences of conducting research about their own work as teachers. The results of the interviews showed that the reasons for choosing the MA thesis research topic were multiple: practical, theoretical, personal, professional reasons, as well as outside effect. The objectives of the MA thesis research, besides graduating, were actual projects, developing the ability to work as teachers, conducting significant research, and sharing knowledge of the topic. The results indicated that an MA thesis can function as a tool for professional development, for example in finding ways for adjusting teaching, increasing interaction skills, gaining knowledge or improving reflection on theory and/or practice, strengthening self-confidence as a teacher, increasing researching skills or academic writing skills, as well as becoming critical and being able to read scientific and academic literature. -- Study V analysed teachers’ views of the impact of practitioner research. According to the results, the interviewees considered the benefits of practitioner research to be many, affecting teachers, pupils, parents, the working community, and the wider society. Most of the teachers indicated that they intended to continue to conduct research in the future. The results also showed that teachers often reflected personally and collectively, and viewed this as important. -- These five studies point out that MA thesis research is and can be a useful tool for increasing reflection doing with personal and professional development, as well as integrating theory and practice. The studies suggest that more advantage could be taken of the MA thesis research project. More integration of working and studying could and should be made possible for teacher students. This could be done in various ways within teacher education, but the MA thesis should be seen as a pedagogical possibility.

Mitä autismin kirjon opiskelijat oppivat valmentavassa koulutuksessa

The purpose of this research was to evaluate the special vocational training programme, which aimed at enhancing the pupils with autism spectrum to prepare themselves for work and independent life. The vocational training programme is based on TEACCH (Treatment and Education of Autistic and Related Communication handicapped CHildren), which takes into account the autism spectrum disorders and autistic behaviour. TEACCH is based on the principles of structured teaching, functional teaching and preparation training for work and independent life. The TEACCH has been adapted to Finnish society and the educational system. Treatment programmes were individually designed for each student´s educational needs. There is also an important role for the AAPEP rating scale (Adolescent and Adult Psychoeducational Profile). The AAPEP has been the major tool for planning and following the courses. The AAPEP is an assessment instrument designed by the TEACCH programme, and it is used to provide an evaluation of current and potential skills. The AAPEP contains three scales: a direct observation scale, a home scale and a school / work scale. The AAPEP includes six test variables: vocational skills, independent functions, functional communication, interpersonal behaviour, vocational behaviour and leisure skills; these are evaluated at three levels: pass, emerge and fail. The subjects were 49 students (65% male and 35 % female) with autism spectrum, who have been followed and tested several times, also one year after the vocational training. The design is therefore a longitudinal one. The research data were collected 1997-2004 using the AAPEP rating scales. The teachers have used the AAPEP scales and the codings have been checked by the researcher. The results of the principal component analysis (PCA) suggested that the structure of AAPEP rating scales works quite well as a hypothesis. The factor structure of the scales of the AAPEP was almost the same in these data as in the original publications. The learning-and-changes results showed that learning is a slow process, but that there were also intended changes in several AAPEP areas. The Cohen´s kappa was used as an effect-size measure and the most important result of this research showed that the student´s skills were developing on a school / work scale; vocational skills variable (0,34), vocational behaviour variable (0,28), leisure skills variable (0,26) and on a direct observation scale; interpersonal behaviour variable (0,21). On a home scale skills of some students were developing negatively and also that effect-size was small. The results showed that the students´ vocational skills and vocational behaviour will continue to develop after school in many areas. There were differences between scales. The result of this research shows that the student´s skills were developing significantly in 3 of 48 variables on a direct observation scale and also on a home scale. On a school / work scale student´s skills were developing significantly in 17 of 48 variables. This result implies that students can do the work without extra assistance if there exist continuing supports for the skills after the vocational training. The fully independent life of students will be difficult, because their independent functions, functional communications and leisure skills regressed after the schooling. This seems to indicate that they will not manage their daily life without support. The students and their parents said that the treatment programmes were individually designed for each student s educational needs, and that they were satisfied with the programmes and services. Generally, it can be concluded that vocational special education can be developed for pupils with autistic syndrome and the detailed teaching can be done using TEACCH principles and applying the tool of AAPEP.

Optimaalinen rangaistus talousrikoksesta : Tutkimus velallisen rikoksista

Optimal Punishment of Economic Crime: A Study on Bankruptcy Crime This thesis researches whether the punishment practise of bankruptcy crimes is optimal in light of Gary S. Becker’s theory of optimal punishment. According to Becker, a punishment is optimal if it eliminates the expected utility of the crime for the offender and - on the other hand - minimizes the cost of the crime to society. The decision process of the offender is observed through their expected utility of the crime. The expected utility is calculated based on the offender's probability of getting caught, the cost of getting caught and the profit from the crime. All objects including the punishment are measured in cash. The cost of crimes to the society is observed defining the disutility caused by the crime to the society. The disutility is calculated based on the cost of crime prevention, crime damages, punishment execution and the probability of getting caught. If the goal is to minimize the crime profits, the punishments of bankruptcy crimes are not optimal. If the debtors would decide whether or not to commit the crime solely based on economical consideration, the crime rate would be multiple times higher than the current rate is. The prospective offender relies heavily on non-economic aspects in their decision. Most probably social pressure and personal commitment to oblige the laws are major factors in the prospective criminal’s decision-making. The function developed by Becker measuring the cost to society was not useful in the measurement of the optimality of a punishment. The premise of the function that the costs of the society correlate to the costs for the offender from the punishment proves to be unrealistic in observation of the bankruptcy crimes. However, it was observed that majority of the cost of crime for the society are caused by the crime damages. This finding supports the preventive criminal politics.

Spirituality of Finnish peacekeepers

The previous academic research on Finnish peacekeeping has clarified the operative and historical aspects of Finnish peacekeeping lacking the view of an individual who does the actual peacekeeping work. This research is based on the underlying theoretical assumption of human beings possessing different kinds of talents and intelligences creating a holistic entity. In this broad perspective spirituality was explored as an umbrella concept, as a holistic ability or talent, that can be explored as the deepest aspect of defining what it means to be human. The theoretical framework incorporated the concept of an intelligence, which is defined in Gardner's theory of multiple intelligences as the ability to solve problems, or to create products, that are valued within one or more cultural settings (Gardner, 1993, x). The viability of this theory was studied in the sample of Finnish peacekeepers. Spirituality in the theoretical and conceptual horizon was viewed as an extension of Gardner's theory of intelligences as one potential Gardnerian intelligence candidate. In addition to Gardner's theory, spirituality was explored as sensitivity which includes capacities such as sensing awareness, sensing mystery and sensing value (Hay, 1998). Also the practical aspects of spirituality were taken in account as shown in our everyday lives giving us the direction and influencing our social responsibilities and concerns (Bradford, 1995). Spirituality was explored also involving the element of the peacekeepers' community, the element of personal moral orientations and in the domain of religion and coping. The purpose of this research aimed in two dimensions. First, the aim was to outline the intelligence profile and the spiritual sensitivity profile of peacekeepers. Second, the aim was to understand qualitatively the nature of peacekeepers' spirituality The research interests were studied with different kinds of peacekeepers. Applying the mixed methods approach the research was conducted in two phases: first the former SFOR peacekeepers (N=6) were interviewed and the data was analysed. Inspired by the primary findings of these interviews, the data for the case-study of one peacekeeper was collected in co-operation with one former SFOR peacekeeper (N=1). In the second phase the data was collected from KFOR peacekeepers through the quantitative MI-Survey and the spiritual sensitivity survey (N=195). The quantitative method was used to outline the intelligence profile and the spiritual sensitivity profile of peacekeepers (N=195). In the mixed methods approach this method highlighted the general overview of intelligence traits and spiritual sensitivity of peacekeepers. In the mixed methods approach the qualitative method including interviews (N=6) and a case-study of one peacekeeper (N=1) increased subjective, qualitative information of spirituality of peacekeepers. The intelligence profile of peacekeepers highlighted the bodily-kinesthetic and interpersonal dimensions as the practical and social aspects of peacekeepers. Strong inter-item dependencies in the intrapersonal intelligence profile meant that peacekeepers possess a self-reflection and self-knowledge component and they reflect on deep psychological and philosophical issues. Regarding the spiritual sensitivity, peacekeepers found awareness-sensing, mystery-sensing, value-sensing and community-sensing important. The community-sensing emphasised a strong will to advance peace and to help people who are in need: things that are close to the heart of the peacekeepers. These results depicted practicality, being socially capable, and reflecting one's inner world as essential to peacekeepers. Moreover, spirituality as peacekeepers' moral endeavour became clearer because the sub-model of their community-sensing described morally charged destinations: advancing peace and helping people in need. In the qualitative findings peacekeepers articulated justice orientation and rule-following characterising the nature of peacekeepers' moral attitude and moral call (Kohlberg, 1969). An ethic of care (Gilligan, 1982) describes mainly female moral orientation, but the findings revealed that an ethic of care is also an important agent supporting strongly male peacekeepers in their aim to carry out qualitatively good peacekeeping work. The moral endeavour was voiced, when the role of religion in coping meant the assessment of the a way of life, a way of conduct, a way of being truthful to one's own values in confusing surroundings. The practical level of spiritual and religious contemplation was voiced as morally charged inner motivation to fulfil one's duties and at the same time to cope with various peacekeeping challenges. The results of different data sets were combined and interpreted as the moral endeavour, which characterises peacekeepers' spirituality. As the combining result, the perspective of peacekeepers' spirituality is considered moral or at least morally charged.

Geenipankkitutkimuksen eettiset kysymykset ja Ulrich Beckin riskiyhteiskuntateoria

Geenipankki on yleistä lääketieteellistä tutkimusta varten kerätty kokoelma geenitietoa sisältäviä näytteitä sekä muita potilasta koskevia tietoja. Geenipankkeja voidaan käyttää esimerkiksi populaatiogeneettiseen tutkimukseen, tietylle taudille altistavien geenien löytämiseen, kliiniseen tutkimukseen ja farmako­geneettiseen tutkimukseen, jossa tutkitaan geneettisten tekijöiden merkitystä lääkkeen vaikutuksissa. Monet sairaudet johtuvat perimän (geenien), elämäntapojen ja ympäristötekijöiden yhteisvaikutuksesta. Kun samassa tietokannassa olisi tiedot sekä henkilön perimästä (DNA-näyte), potilastiedoista sekä elämäntavoista, voitaisiin tietoja yhdistelemällä eri tekijöiden osuutta sairauksien ilmentymisessä. Geenipankeissa on kyse ihmisillä tehtävästä lääketieteellisestä tutkimuksesta, jota koskevat eettiset lähtökohdat ovat 1) ihmisarvon kunnioittaminen, 2) yhdenvertaisuus, 3) henkilökohtainen koskemattomuus, 4) yksilön edun ensisijaisuus tieteeseen tai yhteiskuntaan nähden, 5) itsemääräämisoikeus, 6) suojeluperiaate, 7) vapaaehtoisuus, 8) yksityiselämän suoja, 9) tieteellisen tutkimuksen vapaus ja 10) elämän suojelun periaate. Tärkeitä käsitteellisiä erotteluja ovat tutkimus- ja hoitosuhteen ero sekä hoidollisen ja ei-hoidollisen tutkimuksen ero. Lähtökohdista seuraavia tärkeitä periaatteita ovat tutkittavan ensisijaisuus ja vapaaehtoinen tietoon perustuva suostumus. Geenipankkitutkimuksessa nämä periaatteet ovat ongelmallisia. Kun geenipankkeihin näytteitä kerätään yleiseen lääketieteelliseen tutkimukseen, luovuttajille ei voida antaa tarkkoja tietoja näytteiden käytöstä, kuten tutkimuksen tavoitteista, odotettavista hyödyistä, tulosten käyttötavoista, rahoituksesta, eturistiriidoista tai muista sellaisista asioista, jotka saattaisivat vaikuttaa päätökseen näytteen antamisesta. Valta päättää siitä, millaisiin tutkimuksiin ja tarkoituksiin näytteitä saadaan käyttää, saatetaan näytteen ottamisen jälkeen antaa eettiselle komitealle tai muulle asiantuntijaelimelle. Yksiselitteistä ratkaisua siihen, mitä tietoja, kenelle ja miten geenipankista voidaan luovuttaa, ei ole löydetty. Nämä vaikeudet geenipankkitutkimuksessa johtuvat osittain geenitiedon erityisluonteesta muuhun lääketieteelliseen tietoon verrattuna. Geenitieto asettaa lääketieteellisen etiikan periaatteet keskenään ristiriitaan tavalla, johon ei ole yksiselitteistä ratkaisua. Esitetyissä ratkaisumalleissa keskeistä tuntuu olevan pikemminkin periaatteiden kiertäminen kuin tasapainon löytäminen niiden välillä. Tästä huolimatta geenipankkitutkimusta ei ole kyseenalaistettu. Havainto sopii yhteen sosiologi Ulrich Beckin riskiyhteiskuntateorian kanssa. Beckin mukaan länsimaiset yhteiskunnat ovat muuttumassa riskiyhteiskunniksi. Tämä prosessi johtuu siirtymisestä yksinkertaisesta modernisaatiosta refleksiiviseen modernisaatioon. Tässä siirtymässä tieteen ja teknologian kehitys ovat keskeisiä. Geenipankit ovat Beckin käsitteiden mukaan yksinkertaisen modernisaation ilmiö. Geenipankkitutkimuksessa asiantuntijat käyttävät merkittävää valtaa ja tutkimuksen poliittinen säätely on epätäydellistä. Ongelmista huolimatta tutkimusta on silti yritettävä tehdä ja skeptikot nähdään irrationaalisina edistyksen vastustajina tai atavististen pelkojen vaalijoina. Geenipankkien puolesta käytetyt perustelut sopivat yhteen Beckin teorian edistysuskon kanssa.

Oppilaan oma uskonto perusopetuksen uskonnon opetussuunnitelman perusteissa

Vuonna 2003 voimaan tulleen uuden uskonnonvapauslain muutosprosessin yhteydessä tehtiin muutoksia myös uskonnonopetusta määrittäviin lakeihin. Aikaisemmin uskonnonopetusta kuvannut termi ” oppilaan tunnustuksen mukainen” korvattiin käsitteellä ”oppilaan oman uskonnon opetus” (Lukiolaki 455/2003, Perusopetuslaki 454/2003). Tässä tutkimuksessa tarkasteltiin oppilaan omaa uskontoa perusopetuksen uskonnon opetussuunnitelmissa. Analyysi kohdistui kaikille uskontokuntasidonnaisille ryhmille yhteiseen opetussuunnitelman osaan sekä evanekelisluterilaisen, ortodoksisen, islamin ja Myöhempien Aikojen Jeesuksen Kristuksen kirkon uskonnon opetussuunnitelman perusteisiin. Tutkimus toteutettiin sisällön analyysin keinoin. -- Ensimmäisessä tutkimuskysymyksessä keskityttiin siihen, miten oma uskonto näyttäytyy opetussuunnitelman kaikille uskontosidonnaisille ryhmille yhteisessä osassa. Oppilaan oma uskonto ei siinä ole opetuksen päämäärää tai lähtökohtia määrittävässä asemassa. Omaan uskontoon tutustuminen määritetään yhdeksi opetuksen tavoitteista, jota ei kuitenkaan korosteta muihin tavoitteisiin nähden. Muita tavoitteita on esimerkiksi tutustuminen muihin uskontoihin ja uskonnon ymmärtäminen kulttuurisen ilmiön tasolla. Toisessa tutkimuskysymyksessä tarkasteltiin oppilaan oman uskonnon ilmenemistä uskontokohtaisissa opetussuunnitelmissa. Opetussuunnitelmia vertailtaessa huomattiin merkittäviä eroja siinä, millaisessa asemassa oma uskonto on opetussuunnitelman kokonaisuudessa. Vähemmistöuskontojen opetussuunnitelmissa oppilaan omaan uskontoon tutustuminen ilmenee opetuksen päämääränä. Evankelisluterilaisen uskonnon opetussuunnitelmassa sillä on välineellinen arvo pyrittäessä ymmärtämään uskontoa kulttuurisena ilmiönä. Oman uskonnon ilmenemistä opetussuunnitelmissa voi tutkimuksen perusteella hahmottaa juridisesta, kulttuurisesta ja identiteetin näkökulmasta. Merkittävimmät erot löytyivät identiteetin näkökulmasta hahmotetusta oppilaan omasta uskonnosta. Toisissa opetussuunnitelmissa oppilaan uskonnollinen identiteetti määritetään oppilaan juridisen oman uskonnon pohjalta. Toisissa suunnitelmissa oppilaan uskonnollista identiteettiä lähestytään individualisoituneen uskonnollisuuden näkökulmasta ja oppilaan henkilökohtainen uskonnollinen identiteetti jätetään oppilaan oman määrittämisen varaan. Kolmannessa tutkimuskysymyksessä keskityttiin siihen, minkä eri ulottuvuuksien kautta omaa uskontoa opetuksessa käsitellään. Aineistosta hahmotettiin viisi ulottuvuutta: instituution, rituaalinen, opillinen, narratiivinen ja eettinen ulottuvuus. Ulottuvuuksien painotuksiin eri uskontojen opetussuunnitelmissa voi nähdä vaikuttavan esimerkiksi uskonnon asema Suomessa ja uskonnon itseymmärrys uskonnon keskeisistä piirteistä sekä se, kuinka tiiviisti koulun uskonnonopetus on yhteydessä uskonnolliseen yhdyskuntaan. -- Tutkimus lisää tietoa uskonnon opetussuunnitelmien perusteista ja eri uskontojen suunnitelmien välisistä eroista. Tutkimuksen perusteella voidaan huomata, että eri opetussuunnitelmissa omalla uskonnolla on hyvin erilainen asema opetuksen lähtökohtia ja sisältöä määritettäessä. Toisissa opetussuunnitelmissa omaan uskontoon tutustuminen näyttäytyy opetuksen päämääränä ja lähtökohtana, mutta toisissa opetussuunnitelmissa opetuksen lähtökohdat kumpuavat uskontotieteellisestä ja individualisoituneen uskonnollisuuden viitekehyksestä. Näin ollen kouluissa annettavaa uskonnonopetusta ei voi pitää luonteeltaan yhdenmukaisena. Myös opetuksen kuvaaminen luonteeltaa ”oppilaan oman uskonnon opetuksena” näyttäytyy ristiriitaisena eri uskontojen opetussuunnitelmien valossa.

Kohtaamisia Santiagon tiellä pyhiinvaellus matkana ja spirituaalisena kokemuksena

Pyhiinvaellustutkimuksen tavoitteena on kuvata, analysoida ja ymmärtää pyhiinvaeltajien kokemuksia ja erityisesti spirituaalisia tai sellaisiksi tulkittuja kokemuksia. Tutkimuskysymys voidaan muotoilla myös kysymällä, missä on vaeltajien mahdollisesti kokema pyhiinvaelluksen pyhä . Pyhiinvaellus suuntautuu Santiago de Compostelan kaupunkiin. Kuvattu pyhiinvaellusreitti alkaa Ranskan ja Espanjan rajalta ja kulkee Espanjan luoteiskulmassa noin 800 kilometrin päässä olevaan määränpäähän. Tutkimuksen aineistona on sähköpostikyselyn vastaukset, jotka on saatu kahdeltakymmeneltäkahdelta keväällä 2006 Santiagoon jalkaisin vaeltaneilta pyhiinvaeltajilta. Tutkimusaineistona ovat myös tutkijan omat havainnot ko. pyhiinvaellukselta. Tutkijan havainnoista on kirjoitettu kuvaus Santiagon tien pyhiinvaelluksesta ja matkan arkisista käytännöistä. Sähköpostikyselyn vastaukset, vaeltajien spirituaaliset kokemukset, on analysoitu laadullista sisällön analysointia käyttäen. Kuudesta vastauksesta on kirjoitettu myös pyhiinvaeltajan henkilökohtainen tarina. Narratiivisuus, kerronnallisuus, on tässä tutkimuksessa yksi tapa esittää, kuvata ja ymmärtää tutkimustuloksia. Tutkimus on liitetty fenomenologiseen viitekehykseen. Spirituaalisia kokemuksia on lähestytty mm. pyhiinvaellustradition, pyhän käsitteen ja uskonnollisten kokemusten näkökulmasta. Spiritualiteetin käsitettä ja spirituaalisen kokemuksen kuvaamisen mahdollisuuksia on myös pohdittu tutkimuksessa. Pyhiinvaelluksen spirituaaliset kokemukset on tutkimusraportissa jaoteltu seitsemään ryhmään: kävely, ihmiset, vapaus, luonto, rukous, kirkot ja Santiago. Lisäksi on esitetty matkaan lähdön motiiveja sekä pyhiinvaelluksen vaikutuksia elämässä. Käveleminen oli pyhiinvaelluksen ydinkokemus. Käveleminen mahdollisti meditaation tai rukoilemisen. Se aiheutti myös kärsimystä ja oli keskeinen ihmisiä yhdistävä teema. Pyhiinvaellus irrotti ihmiset erittäin hyvin arjen rutiineista ja jokapäiväisestä normaalista elämästä. Pyhiinvaelluksella vapauden tunne olikin merkittävä spirituaalinen kokemus ja ajan käsitys saattoi saa uuden ulottuvuuden. Luonto näyttäytyi merkittävänä spirituaalisen innoituksen lähteenä ja usein myös yksinolon paikkana. Kaikki pyhiinvaeltajat vierailivat kirkoissa ja katedraaleissa ja useimmat myös messuissa ja pyhiinvaeltajille järjestetyissä rukoushetkissä. Pyhiinvaelluksen uskonnollinen ulottuvuus oli kaikille läsnä myös Santiagon messussa. Kristillinen tulkintakehys kokemuksille oli koko ajan pyhiinvaeltajalle tarjolla. Kuitenkaan Santiagon vaellukseen ei välttämättä liittynyt mitään omaa spirituaalista kokemusta. Pyhiinvaelluksen merkittävät spirituaaliset kokemukset liittyivät yhteisöllisyyteen ja jaettuihin kokemuksiin. Tyypillinen moderni pyhiinvaeltaja etsi itseään pyhiinvaelluksella. Yllätyksekseen hän saattoi löytää jotain silloin kun hän antautui avoimeen vuorovaikutukseen toisten ihmisten kanssa. Lähes kaikki tutkimuksen osallistuneet pyhiinvaeltajat pitivät hyvin tärkeänä toisia pyhiinvaeltajia ja sitä, mitä he saivat toisilta ihmisiltä. Pyhiinvaellusta leimaa poikkeuksellisen avoin vuorovaikutus ja elämän jakaminen. Pyhiinvaellukseen liittyy monia individualistisia piirteitä. Spirituaalisten kokemusten näkökulmasta individualismi ei kuitenkaan saa tukea tutkimuksesta, koska yhteisöllisyys näyttää niin merkittävältä spirituaalisten kokemusten kannalta. Pyhiinvaelluksen yhteisöllisyys on avointa, vapaaehtoista ja usein myös hetkellistä. Moderni pyhiinvaeltaja näyttää uskovan enemmän omiin kokemuksiinsa ja myös toisten kokemuksiin kuin minkään kirkon opilliseen auktoriteettiin.

Elämän tiede : Tutkimus lääketieteellisestä teknologiasta, vanhemmuudesta ja perimän hallinnasta

Doctoral dissertation work in sociology examines how human heredity became a scientific, political and a personal issue in the 20th century Finland. The study focuses on the institutionalisation of rationales and technologies concerning heredity, in the context of Finnish medicine and health care. The analysis concentrates specifically on the introduction and development of prenatal screening within maternity care. The data comprises of medical articles, policy documents and committee reports, as well as popular guidebooks and health magazines. The study commences with an analysis on the early 20th century discussions on racial hygiene. It ends with an analysis on the choices given to pregnant mothers and families at present. Freedom to choose, considered by geneticists and many others as a guarantee of the ethicality of medical applications, is presented in this study as a historically, politically and scientifically constructed issue. New medical testing methods have generated new possibilities of governing life itself. However, they have also created new ethical problems. Leaning on recent historical data, the study illustrates how medical risk rationales on heredity have been asserted by the medical profession into Finnish health care. It also depicts medical professions ambivalence between maintaining the patients autonomy and utilizing for example prenatal testing according to health policy interests. Personalized risk is discussed as a result of the empirical analysis. It is indicated that increasing risk awareness amongst the public, as well as offering choices, have had unintended consequences. According to doctors, present day parents often want to control risks more than what is considered justified or acceptable. People s hopes to anticipate the health and normality of their future children have exceeded the limits offered by medicine. Individualization of the government of heredity is closely linked to a process that is termed as depolitization. The concept refers to disembedding of medical genetics from its social contexts. Prenatal screening is regarded to be based on individual choice facilitated by neutral medical knowledge. However, prenatal screening within maternity care also has its basis in health policy aims and economical calculations. Methodological basis of the study lies in Michel Foucault s writings on the history of thought, as well as in science and technology studies.

Sairaanhoitajat työn imussa? Palkkatyön sisällön ja kulttuuristen lähtökohtien tasapainossa

Tutkimuksen tavoitteena on selvittää, mikä saa pitkän työuran tehneet sairaanhoitajat innostumaan työstään. Taustalla on yhteiskunnallinen tilanne, jossa työelämän vetovoimaisuuden lisääminen ja ikääntyvien työntekijöiden työssä jaksaminen ovat keskeisiä poliittisia tavoitteita. Aihetta lähestytään positiivisesta psykologiasta lähtöisin olevan työn imun käsitteen avulla. Se on määritelty pysyväksi, ”myönteiseksi, tunne- ja motivaatiotäyttymyksen tilaksi, jota luonnehtivat tarmokkuus, omistautuminen ja uppoutuminen työhön” (Hakanen 2009a, 9). Tutkimuksessa kysytään, voidaanko työn imua ymmärtää myös sosiologisesta näkökulmasta. Oletuksena on, että käsitteen taustalla on muutakin kuin psykologisesta perinteestä käsin jäsentyvää vaihtelua. Empiirisen aineiston muodostavan 11 sairaanhoitajan koko työuraa ja nykyistä työtä koskevat tiettyihin teemoihin ankkuroidut syvähaastattelut. Otosta poimittaessa on etsitty sellaisia haastateltavia, jotka kokevat kantavansa työn imua. Aineiston analyysitapana on käytetty matriisin avulla sovellettua kvalitatiivista sisällönanalyysiä. Työn imua hahmotetaan analyysissä henkilöhistoriallisten haastatteluiden – menneen, nykyisen ja tulevan – kautta. Pyrkimyksenä on etsiä tarinoita mahdollisesti yhdistävää kulttuurista muotoa ja ymmärtää, mihin se perustuu. Analyysin nojalla vastuurationaalisuuden käsite (esim. Korvajärvi 1986) näyttäisi jäsentävän osan haastateltavien suhteesta työhönsä. Avain työn imun löytymiseen näissä tarinoissa on kuitenkin se, kuinka haastateltavilla on ollut henkilökohtainen halu mennä eteenpäin ja kykyä ratkaista ongelmia työuransa aikana ja nykyisessä työssään. Tämä havainto tulkitaan Max Weberin (1922, 1980) käsitteiden – arvorationaalisen ja päämäärärationaalisen toiminnan väliseen suhteen – avulla. Tulokseksi syntyy oletus siitä, että analyysin kohteena olevissa tarinoissa on kyse yhteisestä kulttuurisesta tarinasta siitä, millainen on hyvä ihminen, miten hyvä ihminen toteuttaa itseään työssä ja miten hän tekee työtään: tarmokkaasti, omistautuen ja uppoutuen. Henkilökohtainen halu mennä eteenpäin ja kyky ratkaista ongelmia nojaa sairaanhoitajien erityiseen eetokseen, kutsumustyöhön ja hoivan moraaliin tavalla, joka on rakenteellisesti yhtäläinen protestanttisuutta leimaavan yksilöllisen jumalasuhteen kanssa. Lisäksi analyysin perusteella esitetään, että työn imun edellytys on arvorationaalisen eetoksen lisäksi oikeanlainen, riittävät työn voimavarat sisältävä ympäristö, jossa hoitotyön keskeiset palkinnot on mahdollista saavuttaa. Tällöin palkkatyön sisältö kohtaa kulttuuriset lähtökohdat, ja tulos näkyy työn imuna. Keskeisimmät taustoittavat lähteet ovat Henriksson, Lea & Wrede, Sirpa (toim.) (2004a). Hyvinvointityön ammatit ja Hakanen, Jari (2009a). Työn imun arviointimenetelmä (Utrecht Work Engagement Scale). Sosiologisen tulkinnan kannalta tärkein teoreettinen lähde on Weber, Max (1980): Protestanttinen etiikka ja kapitalismin henki.