Cuevas ceremoniales en Teotihuacán en el período Postclásico

En un artículo anterior, presentamos algunos de los datos obtenidos durante los trabajos de investigación realizados en las cuevas situadas al sudeste de la Pirámide del Sol (lámina 1, cuadrante N3E2, Millon 1973). Durante los meses de marzo a agosto de 1993 se realizaron excavaciones en esta área, que permitieron definir un complejo subterráneo ceremonial compuesto por tres cuevas integradas dentro de un patio hundido. En este artículo se exponen los datos arqueológicos de la tercera cueva que ha proporcionado materiales pertenecientes a fases de ocupación posteotihuacanas (900/1000-1200 dC) y su relación con otras investigaciones realizadas en la zona arqueológica en los últimos años.

Yrityskuvan vaikutus tietotekniikan opiskelijoiden ohjaamiseksi organisaatioon

Tämän tutkimuksen tavoitteena oli tutkia millainen yrityskuva kehittää tietotekniikan opiskelijoissa myönteistä näkemystä organisaatiosta työpaikkana. Tutkielma jakaantuu teoreettiseen ja empiiriseen osaan. Tutkimusmetodologia oli nomoteettinen ja luonteeltaan deskriptiivis-analyyttinen. Aineiston keräämiseen ja analysointiin käytettiin kvantitatiivista menetelmää. Tutkielman tulokset tukivat aikaisempia tutkimuksia yrityskuvan vaikutuksista kohderyhmän hakeutumisessa työpaikkaan. Tärkeimmät havainnot ovat tietotekniikan opiskelijoiden mieltymykset mielenkiintoiseen työtehtäviin ja tavoitteiden saavuttaminen tiimityöskentelyn avulla, mikä merkitsee toisten auttamista. Työ on siis kohderyhmälle myös viihdettä ja sosiaalisuutta. Organisaatioiden tulisikin rakentaa yrityskuva näiden tekijöiden perustalle.

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Khat (Catha edulis Forsk., Celastraceae) is a flowering perennial shrub with a long history of use and cultivation in East Africa and the Arabian Peninsula. Young khat leaves are traditionally chewed in social gatherings to attain special states of mind, aimed especially at awakeness and enhanced mind focus. Since khat chewing contains amphetamine-like molecules and reponedly causes addiction among users it is banned in most countries, but it is part of social life and legal in some countries. The main phannacoactive compounds present in khat leaves are the phenylpropylamino alkaloids (S) cathinone and (S)-cathine. L-Phenylalan:ine serves as a key biosynthetic precursor of phenylpropylalkaloids. Phenylalanine is converted by a series of not yet fully characterized reactions involving chain-shortening to benzaldehyde, then ligation to decarboxylated pyruvate, oxidation and incorporation of an amino group to yield (S)-cath inone, the most active compound accumulating in young leaves. (S)-Cathinone is subsequently reduced to (S)-cathine, the main compound accumulated in mature leaves, but pharmacologically less active than (S)-cathinone. The pharmacological prospects of khat uses and some personal experiences of one of the authors in khat chewing are described here.

Estrés del terapeuta ocupacional

Desde que inicié el grado en Terapia Ocupacional, he vivido en primera persona situaciones de estrés seguramente causadas por diferentes factores: viajes diarios incómodos, comidas fuera de casa, horas frente al ordenador, falta de descanso y poca vida social. El estrés ha influenciado de forma negativa en mi salud, provocando en algunas épocas, no rendir al 100% en los estudios. Me interesa saber si los terapeutas ocupacionales que ejercen en Cataluña trabajan bajo condiciones de estrés. Otro objetivo de este estudio es comprender, si es el caso, experiencias reales de terapeutas ocupacionales acerca del estrés del terapeuta. Discutir sobre si impacta de forma negativa en la práctica profesional y determinar de qué forma, redefinir los factores desencadenantes y describir qué tipo de estrategias ponen en uso para afrontar el estrés. La metodología utilizada, debido a la naturaleza de la pregunta de investigación, tiene un enfoque cualitativo con un paradigma hermenéutico. Como técnicas de recolección de información se utiliza el grupo de discusión y el cuestionario. La escasa investigación acerca de la temática, ha llevado a tener que crear el formato de las técnicas a partir de documentos relevantes encontrados tras la búsqueda bibliográfica en diferentes bases de datos y revistas de terapia ocupacional. Los resultados del estudio, podrían ser útiles para llegar a crear una guía para combatir el estrés, incluso para prevenirlo en estudiantes de Terapia Ocupacional.

Valoració de la qualitat de vida dels familiars de pacients amb fibromiàlgia

Fonament i objectiu: La Fibromiàlgia (FM) és una malaltia reumàtica caracteritzada per dolor generalitzat, que afecta a un tant per cent elevat de la població general , majoritàriament dones i d’etiologia desconeguda, i que pensem que no afecta tan sols als qui la pateixen, sinó que també als seus familiars. En aquest estudi s’han avaluat diferents variables com l’impacte emocional, la vida social, aspectes econòmics i laborals i altres activitats en familiars de primer grau de pacients amb FM. L’objectiu principal és determinar quin és el grau d’afectació negativa en la seva qualitat de vida. Material i mètodes: Es va fer un estudi observacional clínic a un grup de 27 familiars de 1er grau que convivien a la mateixa casa que els respectius afectats per FM. Se’ls va passar un qüestionari ad- hoc de 16 preguntes tancades, basades en estudis previs , i també una entrevista oberta amb l’objectiu de reforçar les dades estadístiques. Les entrevistes es varen fer a la Unitat de Fibromiàlgia de l’Hospital Santa Maria de Lleida. Resultats: Es va entrevistar a 27 familiars, 85’2 % homes, la majoria de entre 51 – 70 anys (63%). El 85’2 % eren casats, amb estudis primaris el 59’3% i el 88% tenien coneixements sobre la malaltia del familiar afectat. El percentatge de familiars que van opinar que hi havia una minva del grau de felicitats amb la malaltia era del 74’1%. El 85% no havia pensat mai en trencar la relació familiar. El 70% referien canvis en la vida social i relacional arrel del diagnòstic de FM , un 88’9% havien tingut que augmentar l’ajut en tasques domèstiques i el 70’4% patien efectes econòmics negatius arrel de la malaltia. La relació sexual es va veure afectada en un 85% dels casos, en canvi no es varen veure alteracions del son ni de la percepció de salut. Conclusions: El fet de conviure amb una persona afectada de FM suposa pèrdua del grau de felicitat i canvis en la vida social, relacional i sexual amb empitjorament del nivell econòmic.

Elders and the ITCs use to communicate with children and grandchildren

Past research in using ICTs (Information and Communication Technologies) in interpersonal communication showed that age plays an important role. There is a general assumption that the elderly are left behind regarding the adoption and the use of ICTs. Furthermore, elders tend to use ICTs mainly for instrumental purposes and the use is rather non-sophisticated. When elders are using ICTs to maintain their social network, similar patterns could be found: They start using internet, or intensify its use, when their children move abroad while they might decrease using the tool if the motivation ends. In this research we explore elders' incentives to go online and use internet services to communicate; the type of agencies they use to communicate with children and grandchildren abroad; and the situations that make them stop using the ICTs or even reject internet mediated communications. We base our discussion on the empirical evidence the two authors gathered in different cities and countries: Barcelona, Romania, Toronto, Los Angeles, Montevideo and Lima, through semi-structured interviews and observation, with people aged 60 years old and over. The results show that the ability for using ICT tools in an autonomous way is a better explanation than age. In this, we distinguish between assisted users and autonomous users. We found that oldest seniors and those seniors who are less socially active are more likely to be assisted users than those who are socially or professionally active. For them communication with their children and grandchildren abroad follows no agency or it is mediated by significant others from their local social network, who are able to use ICTs and select specific information to share, in the second step, with the elder. For some younger participants the use of ICTs is rather situational and imposed by their children or grandchildren, who installed the tool in the first place and assisted them in using it. Finally, other elders describe a proficient and independent use of ICTs so they use the devices and services the way they want to.We discuss the implications of the patterns in using ICTs, for elders' social life and their relationships with children and grandchildren. First, we emphasis the fact that those elders rejecting the ICTs or being unskilled in using them to communicate might be left out from their family circle, particularly when children are abroad -they would experience more isolation. Second, we underline the fact that when children and grandchildren are the ones that control the ICTs used by their parents and grandparents, they are controlling also the information flow and this will redefine the power relations between elders and their younger relatives.

Les expositions universelles comme communautés émotionnelles imaginées: du bon usage des émotions dans l'art d'instruire et de divertir

Cette contribution commence par établir que les expositions universelles sont traversées par un ensemble de dynamiques contradictoires qui reflètent celles intervenant dans le processus de la mondialisation qu'elles ont précisément pour vocation de mettre en scène. Parmi ces différents dynamiques, il en est une qui mérite que l'on s'y arrête de nouveau : celle ayant d'abord opposé sciences et loisirs avant de les associer comme organisateurs de la vie sociale. Comment les expositions universelles ont-elles représenté ces deux types d'activités qui leur ont été centrales ? L'article avance que l'évolution de la fonction de normalisation sociale attachée aux sciences et aux divertissements peut être éclairée par une analyse de l'usage qui a été fait des émotions par les organisateurs et commentateurs de ces manifestations. Le phénomène est examiné à la lumière des concepts d'émotionologie, d'émotif et de communauté émotionnelle développés par les historiens des émotions. This article starts from the premise that international exhibitions are driven by the same contradictory dynamics underlying the process of globalization which they seek to stage. Among these various dynamics, there is need to further study the one that has involved science and leisure as organizers of social life in a dyadic relationship evolving historically from opposition to accommodation. Drawing on the concepts of «emotionolgy », « emotives » and « emotional communities », the study attempts to show how changes in the normalizing functions of science and leisure can be highlighted through the shifting use of emotions by the organizers and commentators of world's fairs.

Äitiys kulttuurisina odotuksina

Tutkimuksen kohteena ovat äitiydelle tuotetut kulttuuriset odotukset, joita tarkastellaan kahdella yhteiskunnallisella keskustelufoorumilla. Tutkimuksessa tarkastellaan yhtäältä lastensuojelun perhetyössä toimivien ammattilaisten ja toisaalta median puhetta äitiydestä. Tutkimuksen tavoitteena on tehdä näkyväksi vaihtoehtoisia tapoja konstruoida äitiyttä hyvänä tai riittämättömänä sekä haastaa pohtimaan erilaisten tulkintojen perusteita ja seurauksia lastensuojelutyössä. Kulttuuriset, äitiyttä koskevat odotukset vaikuttavat myös siihen, miten äitiys henkilökohtaisella tasolla koetaan. Äitiyden kulttuurista määrittelyä analysoidaan kahdesta tekstiaineistosta. Yhtenä aineistona ovat Stakesissa vuonna 1999 toteutetun Perhetyöprojektin yhteydessä kerätyt, lastensuojelussa toimivien perhetyöammattilaisten ryhmäkeskustelut. Toisena aineistona on projektin ajankohtana ilmestyneistä suomalaisista naisten- ja perhelehdistä (Kotiliesi, Anna, Kaksplus) kerätyt äitien haastattelut. Tutkimuksessa kysytään 1) Mihin ammattilaisten äitejä koskeva huolipuhe kiinnittyy ja millaisia kulttuurisia äitiyden odotuksia se konstruoi? 2) Millaisia äitiyden odotuksia median äitihaastattelut konstruoivat? 3) Millaisen äitiyden odotushorisontin nämä puhekäytännöt yhdessä tuottavat? Analyysin teoreettis-metodologisina kulmakivinä ovat sosiaalinen konstruktionismi ja feministinen tietokäsitys. Analyysimenetelmänä on laadullinen, aineistojen ehdoilla etenevä, feministisesti ja kriittisesti sävyttynyt lukutapa, joka hyödyntää teemoittelun, diskurssianalyysin ja feministisen metodologian ideoita ja käsitteitä. Analysoitavana olevissa keskusteluissa äitiyttä konstruoidaan lapsen tarpeiden (ammattilaiset) ja naisen tarpeiden (media) näkökulmista. Ammattilaiset puhuvat tilanteista, joissa äitien toiminta rikkoo kulttuurista hyvän äidin kuvaa, vaarantaa lapsen hyvinvointia ja äitiyteen joudutaan puuttumaan ammatillisesti. Ammattilaisten tulkinnat kuvaavat taitavaa lapsen edun näkökulmasta tehtyä arviointia, jonka kiintopisteenä ovat äidit yksilöllisine ominaisuuksineen ja piirteineen. Ammatillisen huolipuheen keskiössä ovat äidin vuorovaikutussuhteet sekä äidin tunteet, käyttäytyminen ja asenteet. Riittävää äitiyttä konstruoi kodin luominen, kiintymyssuhteen rakentaminen ja lapsen ensisijaiseksi asettaminen. Sen sijaan vaikuttaa siltä, ettei äitiyden arviointia juurikaan tehdä suhteessa äidin muihin identiteetteihin tai äitiyden toteuttamisen kontekstiin. Paikoin ammattilaisten tulkinnat heijastavat myös stereotyyppisiä ja idealistisia odotuksia, joita vasten äitiyttä arvioidaan. Tällaiset piirteet voivat kertoa siitä, että äitien avuntarpeet jäävät lastensuojelutyössä kohtaamatta ja ymmärtämättä. Mediapuhe äitiydestä käydään naiseuden ja äitiyden mallien antamisen kontekstissa. Puheen keskiössä ovat mediajulkisuuteen päässeiden naisten äidiksi tuloon ja äitiyden toteuttamiseen liittyvät valinnat ja käyttäytyminen. Mediapuhe on puhetta kulttuuristen ja ammatillisten äitiyden odotusten rikkomisesta, uudelleen tulkinnasta ja niiden muovaamisesta itselle sopiviksi. Mediapuheessa hyvää äitiyttä konstruoi äidin itsenäisyys ja oma aika, sosiaalisen elämän rikkaus, ammatillinen identiteetti ja persoonalliset valinnat. Aineistojen kautta rakentuu moninaisten ja ristiriitaisten, äitejä eri suuntaan vetävien kulttuuristen odotusten kirjo. Odotukset jäsentyvät neljälle ulottuvuudelle: 1) lapselle omistautuva – itseään toteuttava, 2) emotionaalinen side – rationaalinen tehtävä, 3) odotuksia toteuttava – omaehtoinen, 4) itsenäinen - äitiyttä jakava. Äitiyden toteuttaminen kulttuurisesti ”oikein” on näiden odotusten välissä tasapainoilua. Ulottuvuuksien kautta esille tulevat kaksoisviestit voivat heikentää äitien itsetuntoa, tuottaa riittämättömyyden tunteita tai yllyttää suorittamaan äitiyttä. Myös äitiyden ammatillinen tukeminen edellyttää tasapainoilua, jottei äitejä idealisoida tai syyllistetä kulttuurisia odotuksia vasten.

Immoralitat higiènica

Recordo que quan era menut i anava a l'escola, als escolapis, a la dècada de 1970, durant la Quaresma els professors de religió ens feien llegir la passió i mort de Jesús tal com està escrita als evangelis. De tots els passatges, un dels que em cridava més l'atenció era el de Ponç Pilat rentant-se les mans mentre accedia a condemnar Jesús a mort per crucifixió. Per quins set sous se les havia de rentar?, em preguntava. Després vaig saber que era costum dels romans rentar-se les mans com a símbol que s'eximien de qualsevol responsabilitat, tal com encara indica l'expressió homònima que ha perdurat fins a l'actualitat [...].

'No country for old men?' Analyzing older people s attitudes toward mobile communication

Mobile technology plays an increasing role in interpersonal communication,representing a useful resource for different age cohorts. While the usage ofmobile communication by younger people has received a wide attention fromcommunication scholars, its usage by older people is less explored. Thegoal of our research project is to analyse the usage of mobile phones by theelderly in Italy. We conducted 51 semi-structured interviews in Rome and in amid-range town located in Umbria, between October 2013 and February 2014.Our study explores older users¿ motivations and usage practices, their perceptions of mobile phones, theiradoption and domestication of mobile phones, their usage skills. More specifically,our analysis focuses on: - personal characteristics - personal networks (personalnetwork composition, self-perceived social life, communication channels) -adoption of mobile telephone - consumption patterns of mobile devices - usedmobile services - location and mobility of mobile telephone - current mobilecharacteristics - attitude and opinions towards mobile technology Our preliminaryresults show major differences in users¿ behaviours and perceptions, that canbe related to age cohorts (younger olds vs older olds); socio-cultural levels;vital trajectories (in terms of professional and familiar status); and gender.

Mittatilausetiikkaa folkloristeille

Kirjallisuusarvostelu

Kaksi erää julkisen ja yksityisen rajalla

Kirjallisuusarvostelu

Sivistyksestä sivilisaatioon. Kulttuurikäsitys J. V. Snellmanin historiallisessa ajattelussa

From Bildung to Civilisation. Conception of Culture in J. V. Snellman’s Historical Thinking The research explores Johan Vilhelm Snellman’s (1806–1881) conception of culture in the context of his historical thinking. Snellman was a Finnish, Swedish-speaking journalist, teacher and thinker, who held a central position in the Finnish national discourse during the nineteenth century. He has been considered as one of the leading theorists of a Finnish nation, writing widely about the themes such as the advancement of the national education, Finnish language and culture. Snellman is already a widely studied person in Finnish intellectual history, often characterised as a follower of G. W. F. Hegel’s philosophical system. My own research introduces a new kind of approach on Snellman’s texts, emphasising the conceptual level of his thought. With this approach, my aim is to broaden the Finnish research tradition on conceptual history. I consider my study as a cultural history of concepts, belonging also to the field of intellectual history. My focus is on one hand on the close reading of Snellman’s texts and on the other hand on contextualising his texts to the European intellectual tradition of the time. A key concept of Snellman’s theoretical thinking is his concept of bildning, which can be considered as a Swedish counterpart of the German concept of Bildung. The Swedish word incorporated all the main elements of the German concept. It could mean education or the so-called high culture, but most fundamentally it was about the self-formation of the individual. This is also the context in which Snellman’s concept of bildning has often been interpreted. In the study, I use the concept of bildning as a starting point of my research but I broaden my focus on the cognate concepts such as culture (kultur), spirit (anda) and civilisation. The purpose of my study is thus to illustrate how Snellman used and modified these concepts and from these observations to draw a conclusion about the nature of his conception of culture. Snellman was an early Finnish philosopher of history but also interested in the practice of the writing of history. He did not write any historical presentations himself but followed the publications in the field of history and introduced European historical writing to the Finnish, Swedish-speaking reading audience in his newspapers. The primary source material consists of different types of Snellman’s texts, including philosophical writings, lecture material, newspaper articles and private letters. I’m reading Snellman’s texts in the context of other texts produced both by his Finnish predecessors and contemporaries and by Swedish, German and French writers. Snellman’s principal philosophical works, Versuch einer spekulativen Entwicklung der Idee der Persönlichkeit (1841) and Läran om staten (1842), were both written abroad. Both of the works were contributions to contemporary debates on the international level, especially in Germany and Sweden. During the 1840s and 1850s Snellman had two newspapers of his own, Saima and Litteraturblad, which were directed towards the Swedish-speaking educated class. Both of the newspapers were very popular and their circulations were among the largest of their day in Finland. The topics of his articles and reviews covered literature, poetry, philosophy and education as well as issues concerning the economic, industrial and technical development in Finland. In his newspapers Snellman not only brought forth his own ideas but also spread the knowledge of European events and ideas to his readers. He followed very carefully the cultural and political situation in Western Europe. He also followed European magazines and newspapers and was well acquainted with German, French and also English literature – and of course Swedish literature to with which he had the closest ties. In his newspapers Snellman wrote countless number of literary reviews and critics, introducing his readers to European literature. The study consists of three main chapters in which I explore my research question in three different, yet overlapping contexts. In the first of these chapters, I analyse Snellman’n theoretical thinking and his concepts of bildning, kultur, anda and civilisation in the context of earlier cultural discourse in Finland as well as the tradition of German idealistic philosophy and neo-humanism. With the Finnish cultural discourse I refer to the early cultural discussion in Finland, which emerged after the year 1809, when Finland became an autonomous entity of its own as a Grand Duchy of Russia. Scholars of the Academy of Turku opened a discussion on the themes such as the state of national consciousness, the need for national education and the development of the Finnish language as a national language of Finland. Many of these academics were also Snellman’s teachers in the early years of his academic career and Snellman clearly formulated his own ideas in the footsteps of these Finnish predecessors. In his theoretical thinking Snellman was a collectivist; according to him an individual should always be understood in connection with the society, its values and manners, as well as to the traditions of a culture where an individual belongs to. In his philosophy of the human spirit Snellman was in many ways a Hegelian but his notion of education or ‘bildning’ includes also elements that connect him with the wider tradition of German intellectual history, namely the neo-humanist tradition and, at least to some extent, to the terminology of J. G. Herder or J. G. Fichte, for example. In this chapter, I also explore Snellman’s theory of history. In his historical thinking Snellman was an idealist, believing in the historical development of the human spirit (Geist in German language). One can characterise his theory of history by stating that it is a mixture of a Hegelian triumph of the spirit and Herderian emphasis on humanity (Humanität) and the relative nature of ‘Bildung’. For Snellman, the process of ‘bildning’ or ‘Bildung’ is being realised in historical development through the actions of human beings. Snellman believed in the historical development of the human civilization. Still Snellman himself considered that he had abandoned Hegel’s idea about the process of world history. Snellman – rightly or wrongly – criticised Hegel of emphasising the universal end of history (the realisation of the freedom of spirit) at the expense of the historical plurality and the freedom of each historical era. Snellman accused Hegel of neglecting the value and independency of different historical cultures and periods by imposing the abstract norm, the fulfilment of the freedom of spirit, as the ultimate goal of history. The historicist in Snellman believed in the individuality of each historical period; each historical era or culture had values, traditions and modes of thought of its own. This historicist in Snellman could not accept the talk about one measure or the end of history. On the other hand Snellman was also a universalist. He believed that mankind had a common task and that task was the development of ‘Bildung’, freedom or humanity. The second main chapter consists of two parts. In the first part, I explore the Finnish nationalistic discourse from the cultural point of view by analysing the notions such as a nation, national spirit or national language and showing how Snellman formulated his own ideas in a dialogic situation, participating in the Finnish discourse but also reacting to international discussions on the themes of the nation and nationality. For Snellman nationality was to a great extent the collective knowledge and customs or practices of the nation. Snellman stated that nationality is to be considered as a form of ‘bildning’. This could be seen not simply as affection for the fatherland but also for the mental identity of the nation, its ways of thinking, its practices, national language, customs and laws, the history of the nation. The simplest definition of nationality that Snellman gives is that nationality is the social life of the people. In the second part of the chapter I exam Snellman’s historical thinking and his understanding about historical development, interaction between different nations and cultures in the course of history, as well as the question of historical change; how do cultures or civilisations develop and who are the creators of culture? Snellman did not believe in one dominating culture but understood the course of history as a dialogue between different cultures. On the other hand, his views are very Eurocentric – here he follows the ideas of Hegel or for example the French historian François Guizot – for Snellman Europe represented the virtue of pluralism; in Europe one could see the diversity of cultures which, on the other hand, were fundamentally based on a common Christian tradition. In the third main chapter, my focus is on the writing of history, more precisely on Snellman’s ideas on the nature of history as a science and on the proper way of writing historical presentations. Snellman wrote critics on the works of history and introduced his readers to the writing of history especially in France, Sweden and German-speaking area – in some extend also in Britain. Snellman’s collectivistic view becomes evident also in his reviews on historical writing. For Snellman history was not about the actions of the states and their heads, nor about the records of ruling families and battles fought. He repeatedly stressed that history is a discipline that seeks to provide a total view of a phenomenon. A historian should not only collect information on historical events, since this information touches only the surface of a certain epoch or civilisation; he has to understand an epoch as totality. This required an understanding about the major contours in history, connections between civilisations and an awareness of significant turning points in historical development. In addition, it required a holistic understanding about a certain culture or historical era, including also the so-called inner life of a specific nation, a common people and their ways of life. Snellman wrote explicitly about ‘cultural history’ in his texts, referring to this kind of broad understanding of a society. In historical writing Snellman found this kind of broader view from the works of the French historians such as François Guizot and Jules Michelet. In all of these chapters, I elaborate the conceptual dimension of Snellman’s historical thinking. In my study I argue that Snellman not only adopted the German concepts of Bildung or Kultur in his own thinking but also developed the Swedish concepts in a way that include personal and innovative aspects. Snellman’s concept of bildning is not only a translation from ‘Bildung’ but he uses the Swedish concept in a versatile way that includes both the moral aspect of human development and social dimension of a human life. Along with ‘bildning’ Snellman used also the terms ‘kultur’ and ‘civilisation’ when referring to the totality of a certain nation or historical era, including both the so-called high culture (arts, science, religion) and the modes of thought as well as ways of life of the people as a whole. Unlike many of his Finnish contemporaries, Snellman did not use civilisation as a negative concept, lacking the moral essence of German term ‘Bildung’ or ‘Kultur’. Instead, for Snellman civilisation was a neutral term and here he comes close to the French tradition of using the term. In the study I argue that Snellman’s conception of culture in fact includes a synthesis of the German tradition of ‘Bildung’ and the French tradition of ‘civilisation’.

Conceptualizing and measuring human anxiety on the Internet

Since the 1990’s, the Internet has played a central role in our daily lives. The Internet is an integral part of our personal, business, family, research, entertainment, academic and social life. However, there are social implications in using the Internet that are dependent on categories such as gender, age, ethnicity and cultural attributes. This social aspect can play a detrimental role in the expression of human anxiety on the Internet. An anxiety is a complex phenomenon that requires further elaboration. Thus, the aim of this thesis is to investigate human anxiety, or specifically, whether Internet anxiety can be conceptualized and measured. This thesis utilizes literature, qualitative and quantitative research methodologies, and a triangulation validation approach to conceptualize and measure the Internet anxiety phenomenon. In particular, the aim is to explore anxiety levels of Internet participants to develop and validate an Internet anxiety scale based on earlier research on Internet anxiety. The results of the dissertation present a two phase study. In Phase I, a smaller set of studies were conducted with a limited sample size. In Phase II, the research topic was investigated using 385 participants. Based on a number of studies or experiments, the state-of-the-art discovered in this thesis is creation, design, and validation of two scales, the Self-Assessment Scale (SAS) and a Modified Internet Anxiety Scale (MIAS) for measuring users’ anxieties on the Internet. The result of this dissertation is a conceptualization and measurement of various types of Internet anxiety and measurement of affective feelings of users on the Internet. As a proof-of-concept of measuring Internet anxiety, this thesis describes the author’s implementation of three sets of tools: MyAnxiety, introducing Internet anxieties types; Intelligentia, for collecting Internet anxieties types; and MyIAControl tool, implemented as a browser plug-in, for measuring affective feelings of users on the Internet. Conclusions drawn from the results show that these empirically validated scales and tools might be useful for researchers and practitioners in understanding and measuring the Internet anxiety phenomenon further.

Leveraging National Federated Identity Services

Presentation at Open Repositories 2014, Helsinki, Finland, June 9-13, 2014