814 resultados para religious beliefs
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This presentation was offered as part of the CUNY Library Assessment Conference, Reinventing Libraries: Reinventing Assessment, held at the City University of New York in June 2014.
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Syftet: Syftet med studien var att belysa specialistutbildade sjuksköterskors erfarenheter av transkulturell omvårdnad inom psykiatrisk vård. Metod: Studien genomfördes med en kvalitativ metod med enskilda semistrukturerade intervjuer. Specialistutbildade sjuksköterskor som arbetat inom psykiatrisk vård minst ett år fick berätta om sina erfarenheter av transkulturell omvårdnad. Resultat: I resultatet framkom det att specialistutbildade sjuksköterskor inompsykiatrisk vård upplever språket som ett hinder för omvårdnaden eftersom språket är så centralt inom psykiatrisk vård då samtal utgör en stor del under vårdtiden. Det visar också att religiösa och kulturella seder kan ha betydelse i möten med patienter från olika kulturer. Möjligheter att förstå varandra mellan personal, patienter och anhöriga som är delaktiga i vården lyfts fram. Anhöriga kan bidra med information och även stötta patienterna vilket är värdefullt för omvårdnaden. Tolk används ofta för att lösa kommunikationsproblem men de används inte i så stor utsträckning man skulle önska på grund av kostnader. Slutsats: De specialistutbildade sjuksköterskorna har i stor utsträckning, kunnat ta hänsyn till patientens önskemål och erbjudit patienten det bästa möjliga alternativ till god omvårdnad. Studien visar att det finns specialistutbildade sjuksköterskor inom psykiatrisk vård som anser sig behöva mer kunskap inom transkulturell omvårdnad.
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Upper secondary students’ task solving reasoning was analysed, with a focus on what grounds they had for different strategy choices and conclusions. Beliefs were identified and connected with the reasoning that took place. The results indicate that beliefs have an impact on the central decisions made during task solving. Three themes stand out: safety, expectation and motivation.
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Construction of identity and meaning is becoming increasingly important in both media studies and religion scholarship. (Lövheim, 2004) Meaning construction outside traditional religion has become more interesting for religious studies and what individuals in the audience do with all messages circulated through media in everyday life has attended increasing interest within media studies (Stout and Buddenbaum, 2001). Motion pictures, soap operas and advertising are all examples of media contents which generate ideas among its audience which to a various degree are used as resources within the construction of identity (Jansson, 2001). The investigation of what modern humankind’s world views look like and what components they are composed of, in this context seems to be an important topic of investigation (Holm and Björkqvist, 1996). The ways in which the development of media has effected the daily lives of individuals is interest as is the nature of the self and the ways in which the process of self-formation is affected by the profusion of mediated materials (Thompson, 1995). Film and religion are my interest within this larger frame. The topic is not exactly new but the combination of film and religion has during the last ten years resulted in a rapidly growing number of books by scholars interested in this field (Lyden, 2003). One growing focus is on the role that films can and do play within the emerging and developing valuesystem of people in the West today (Marsh, 2004). The British theologian Clive Marsh’s point of departure is very similar to my own. Viewers bring to a film life-experience, immediate concerns and worldviews and the exploration of this interplay between movies and the interpreting process of meaning making is the very focus in this paper. Theoretically, the semeiological model of Alf Linderman is combined with cultural cognitive approaches used by a number of Scandinavian media scholars developing perspectives in audience theory (Linderman, 1996, Höijer and Werner, 1998). 13 individuals, their favourite movie and what it means to them in their life My aim is to examine how individuals comprehend film and what the meaning process look like. In this paper I present the outcome of 13 interviews with young people about their favourite film. I suggest how it is possible to interpret how they interrelate film comprehension with their personal beliefs and their culturally constructed worldview from a sociocognitive point of view. Examples of films chosen range from Disneys Lion King (1994), sciencefiction and fantasy successes like The Matrix (1999) and Lord of the Rings (2001) or the next best movie ever according to www.IMdb.com The Shawshank Redemption (1994) as well as the Swedish blockbuster Så som i himmelen (2004), aka “As in Heaven”.
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The outcome of an audience study supports theories stating that stories are a primary means by which we make sense of our experiences over time. Empirical examples of narrative impact are presented in which specific fiction film scenes condense spectators' lives, identities and beliefs. One conclusion is that spectators test the emotional realism of the narative for greater significance, connecting diegetic fiction experiences with their extra-diegetic world in their quest for meaning, self and identity. The 'banal' notion of the mediatization of religion theory is questioned as unsatisfactory in the theoretical context of individualized meaning-making processes. As a semantically negatively charged concept, it is problematic when analyzing empirical examples of spectators' use of fictional narratives, especially when trying to characterize the idiosyncratic and complex interplay between spectators' fiction emotions and their testing of mediated narratives in an exercise to find moral significance in extra-filmic life. Instead vernacular meaning-making is proposed.
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The communicative approach to language learning is widely taught in Western education, and yet its predecessor, the grammar-translation method, is still commonly employed in other parts of the world. In Sweden, the increasing popularity of the communicative approach is often justified by the high level of students’ communicative skills (Öhman, 2013). At the same time, students’ written texts and speech contain many grammatical errors (Öhman, 2013). Consequently, being aware of their tendency to produce grammatical errors, some students express beliefs regarding both the explicit and implicit learning of grammar (Sawir, 2005; Boroujeni, 2012). The objective of this thesis is to gain more knowledge regarding students’ beliefs concerning the learning of English grammar at the upper secondary level, in Sweden. With this purpose a survey was conducted in two schools in Sweden, where 49 upper-secondary English students participated. Qualitative and quantitative methods were applied to process the collected data. Despite some difference in the participants’ ages, there were many similarities in their attitudes towards the teaching and learning of grammar. The results show that the participants in both schools believe that only by applying both, explicit and implicit methods, can they obtain a high level of language proficiency. The results of this study can help teachers in planning different activities that enhance the students’ knowledge of grammar.
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This investigation shall focus upon the issue of legalized abortion. I believe the complex controversy surrounding the issue of abortion, demonstrates more clearly than any other single contemporary issue the social, political, moral and religious forces working for change in a post-Reagan America. I shall examine in depth the theology, writings, strategies and activities of those Americans who seek to express themselves and their beliefs in religious, or religiously supported interest groups. The current debate surrounding abortion legislation lends itself to several forms of analysis: religious, political, sociological, etc. I will write from the perspective of a student of religion. I shall focus more upon the religious, moral and theological conviction-s of the abortion activists than upon their constitutional right to free speech or assembly. I shall give more attention to denominational structures and church/state relations than to the structuring of representative districts and democratic theory.