Suite No. 2 in F, Op. 28b

Soitinnus: Puhallinorkesteri.

American Indians of the Southwest

Recorded in Indian communities by Willard Rhodes, with the cooperation of the United States Office of Indian Affairs.

El recurs del buit en la pintura de Ma Yuan

Peer-reviewed

Sea pieces, Op. 55

Soitinnus: Piano.

Lukion opettajien ääni - Aineenopettajien käsityksiä muutoksista ja visioista lukiossa

Tulevaisuusorientaatio on tullut entistä tärkeämmäksi myös koulumaailmassa johtuen yhteiskunnassa nopeasti eteen tulevista muutoksista. On myös esitetty epäilyjä, että tulevaisuuteen reagoimisessa heikoin tilanne olisikin juuri kuntatason päätöksenteossa. Ymmärrys ja tieto opettajan työstä nimenomaan opettajan omasta perspektiivistä tarkasteltuna mahdollistavat lähtökohdan ja edellytykset todelliselle koulun uudistamiselle. Peruskysymys, johon tässä tutkimuksessa etsittiin vastausta oli: Millaisia ovat lukion aineenopettajien käsitykset lukion muutosprosesseista ja miten he visioivat oman lukionsa ja yleensä lukioiden tulevaisuutta? Aineiston keruu osui ajankohtaan, joka oli hyvin otollinen tulevaisuuden tarkasteluun, sillä uusi opetussuunnitelma otettiin käyttöön kaikissa Suomen lukioissa viimeistään lukuvuonna 2005-2006. Tutkimuksessa oli mukana kaksi hyvin erilaista lukiota Länsi-Suomen läänistä eli pieni maaseudun lukio ja hyvin suuri kaupunkilukio. Tutkimusaineiston keruu eteni kaksivaiheisesti: informoitu kysely ja teemahaastattelu. Tutkimusjoukon suuruus oli yhteensä 20, joista puolet oli miehiä ja puolet naisia. Aineenopettajien käsityksiä muutoksista ja visioista tutkittiin fenomenografisen tutkimusotteen avulla. Fenomenografiassa kiinnostuksen kohteena ovat ihmisten erilaiset käsitykset todellisuudesta ja näin saatava ymmärrys tavoista, joilla ihmiset kokevat tilanteita ja maailmaa. Organisaation muutosprosesseja voidaan kutsua myös oppimiseksi. Tutkimuksen oppivan organisaation näkökulmat perustuivat juuri yhteistyössä tapahtuvaan yhteisen toiminnan kehittämiseen. Aineenopettajien käsityksiä työyhteisöstään tarkasteltiin seuraavista oppivan organisaatiomallin näkökulmista: vuorovaikutus, päätöksenteko sekä rehtorin ja aineenopettajan rooli ja asema työyhteisössä. Aineenopettajien keskeisimmät käsitykset muutoksista lukiossa viime vuosina kohdistuivat aineenopettajan ammattirooliin ja lukio-opiskelijaan sekä opiskelijalta vaadittaviin lukio-opintoihin. Muutokset ammattiroolissa korostavat tutkimustulosten perusteella aineenopettajilta vaadittavia muitakin kuin opetettavien aineiden hallintataitoja. Suoranaista ammattitaidon puutetta opettajat kokivat varsinkin ryhmänohjaustehtävien yhteydessä, osittain myös uusien oppimisympäristöjen, esimerkiksi verkkopedagogisten taitojen, yhteydessä. Opettajien lisäkoulutuksen tarve koetaan konkreettisena, mutta sekä koulutusten sisältöihin, järjestelyihin ja ajankohtiin että koulun sijais- ym. järjestelyihin kaivattaisiin parannuksia. Verrattuna aikaisempiin tutkimuksiin näyttäisi siltä, että luokaton lukio on saanut opettajat enenevässä määrin huolestumaan opiskelijoiden syrjäytymisriskistä ja hyvinvoinnista. Opiskelijoiden syrjäytymisriskin kasvu lukio-opintojen aikana nouseekin yhdeksi lukion pessimistiseksi skenaarioksi. Muista pessimistisistä skenaarioista lukiolle, jotka saattoi johtaa tutkimustuloksista, voidaan mainita työyhteisön demokratiavajeen syveneminen sekä opetussuunnitelmasisältöjen ja ylioppilastutkintovaatimusten välisen kuilun syveneminen. Aineenopettajien käsitykset oman lukionsa visioista olivat sisällöiltään pääosin välineellisiä ja ne kohdentuivat kaikki opiskelijoihin. Esimerkiksi työyhteisöllisiä kehittämisajatuksia ei visioissa ilmennyt. Myöskään visioinnin dynaamisuus ei aineistossa korostunut. Aineenopettajien käsitykset visioiden arvopohjasta heijastivat perinteistä suomalaista arvomaailmaa eli itsekuria, velvollisuudentuntoa, kuuliaisuutta esivaltaa kohtaan ja perinteisten arvojen kunnioittamista. Sen sijaan antiikista perityviä Sokrateen edustamia keskustelua ja auktoriteettien kyseenalaistamista ei arvoissa ilmennyt, eikä myöskään uusliberalistista individualismia. Käsitykset visioiden synnystä näyttävät parhaiten selittävän opettajan muita käsityksiä liittyen visioon, visiointiin ja työyhteisöllisiin vaikutusmahdollisuuksiin sekä opettajan tulevaisuusorientoitumiseen.. Käsitykset vision syntytaustasta voidaan jakaa seuraaviin pää- ja alakategorioihin: 1. auktoriteettikeskeinen visiointi: johdon linjaus tai valtakunnallinen linjaus, 2. yhteisökeskeinen visiointi: yhteisöllinen linjaus tai toiminnallinen linjaus ja 3. yksilökeskeinen visiointi. Pessimistisimmiksi eli vähiten tulevaisuusorientoituneiksi opettajiksi työyhteisössä osoittautuivat ne opettajat, jotka pitivät oman lukionsa visiota koulun johdon sanelemana. Monet teoriat oppivasta organisaatiosta korostavat johtajuuden merkitystä työyhteisöä kehitettäessä. Johtajuuden merkitys nousi tämänkin tutkimuksen aineistosta keskeisesti esiin. Pyrkimystä kohti oppivaa organisaatiota opettajien puheista löytyy paljonkin, esimerkkeinä viittaukset johtajuuden ja vuorovaikutustapojen kehittämistarpeisiin. Sen sijaan opettajien puheet omista työyhteisöllisistä kehittymistarpeistaan, ns. alaistaidot, jäivät vähäisiksi. Tutkimustuloksista on luotu sovellusmalli kouluyhteisöjen visioinnin ja muun kehittämistyön tueksi.

Bifosfonatos (BFs) como transportadores osteotrópicos no planejamento de fármacos dirigidos

Drug therapy involving bone tissue diseases is difficult, calling for the design of specific drugs. The present paper is a brief review of a new site-directed system termed ODDS (osteotropic drug delivery system), based on a latenciation process, using bisphosphonates as bone carriers. This is an important tool for the rational prodrug design for obtaining selective drugs.

Conversioni al cattolicesimo a Roma tra Sei e Settecento. La presenza degli scandinavi nell’Ospizio dei Convertendi.

In my PhD dissertation, I have examined a group of people of Scandinavian origin received by Ospizio dei Convertendi. This group has been hitherto largely unknown to historical research. The Ospizio was an institute founded by the Oratorian Congregation in Rome in 1673 to provide religious instruction and material aid to both recent and aspirant converts to Roman Catholicism. My research traces the profile of converts and a typology of motives, examining different factors which influenced the conversion process. I show that the key factors were often of a social rather than a religious nature. Moreover, I have analyzed the hospice in the context of Counter-Reformation charity as well. In terms of numbers, the Scandinavians formed a somewhat marginal yet not insignificant group within the Roman hospice. Out of a total of 2203 guests received between 1673 and 1706, 4.6 % were Scandinavians: 74 Swedes (including Finland and Livonia) and 27 Danes (including Norway). They came from a rigorously Protestant region which reacted to Catholicism with severe legislative measures. Converts to Catholicism risked confiscation of their goods, expulsion or even capital punishment. Since both Sweden and Denmark were practically impenetrable to Catholicism at the time and clandestine missionary attempts often failed before they had even properly started, the Roman Catholic Church shifted its interest towards Northerners arriving in Rome, a preferred destination for young noblemen, artists and migrant craftsmen. The material related to Ospizio dei Convertendi, conserved in the Vatican archives, is a scarcely known yet unusually rich source, not only for the religious history of our continent, but also for social history and the study of migration in early modern Europe. It contains a wealth of information about members of the subordinate classes, of their travels and lives in Europe. The profile delineated in these documents is of individuals who had a wide range of different professions and different aspirations. These documents encompass a vast social spectrum that was highly mobile on a continent which by that time had become pluriconfessional. Therefore, these migrants faced the complex religious reality in their everyday life. The principal corpus of my research consists of two types of manuscript sources created for administrative and in a way also for apologetic purposes of the Roman Catholic Church. My starting point is the Primo registro generale of Ospizio dei Convertendi. This is a volume in which the following information about each guest was registered: name, nationality, city of origin, age, sex, profession, confession professed before converting, date of arrival, departure, abjuration and baptism. Typically, the convert was male, originating from Stockholm or Copenhagen, from 21 to 30 years of age. The biggest occupational groups in descending order were soldiers, noblemen, craftsmen and sailors. Thus the data reflects a multiform reality of interurban and long distance migration, ideals regarding the education of young noblemen and gentry as well as the need of European armies to hire foreign mercenaries in their various campaigns. Against this background the almost total absence of women is hardly surprising: there is only one woman in the material I have studied. The second main source, Nota degl’ospiti ricevuti e spese fatte per essi, sheds more light on the choices of the converts, their motivations and their lives outside Scandinavia before reaching Rome. This narrative material permits an analysis which completes but also goes far beyond the columns of the Institute’s general register. This material consists of reports written by Catholic priests based on an interview conducted upon each guest’s arrival. The material frequently includes information on what the converts would do following their departure from the Institute as well. These sources have a specific narrative form and contain short biographies, list reasons for converting and information about the journey from the North to the Mediterranean - a journey which in many cases took several years. Moreover, they show that certain unorthodox practices such as calling on the saints and pleading for help from them were not uncommon in the Protestant popular religion. The recording of information on conversions from Protestantism to Catholicism reflects both religious and social interest on the part of the receiving institute. The information obtained was used for the purposes of religious teaching, for finding adequate ways of inserting the convert into Italian society so that he could earn a living, and to find effective methods to convert others with a similar cultural and geographical background. The stories recorded were based on interviews with the newly-arrived, information obtained from a travel companion or fellow countrymen, or from written documents the aspirant converts carried with them. These sources illustrate, although sometimes in rather simplified ways, the circumstances and motivations which were relevant to the choice of changing one’s confession. In addition, I have examined petitions addressed to the hospice and other Roman authorities in order to get financial aid. These petitions were written by Italian scrittori, and they contain certain conventions and topoi of presenting the conversion with the purpose of improving the chances of obtaining financial aid. It is through these filters, which may seem initially almost invisible, that the remote voice of the converts reaches us. The results of the analysis are particularly interesting because they disagree with some of the principal conclusions of previous work on the subject. First, earlier research has focused almost exclusively on the conversions of noblemen, and has argued, second, that the Queen Christina of Sweden was the driving force behind their change of confession. The sources examined for this dissertation present a profile of long-distance migrants, many of them members of the subordinate classes, who were looking for ways to make their living in Europe. These people had in many cases left their country of origin several years earlier and not for religious reasons, so, crucially, we are not dealing with confessional migration in these cases. Rather, conversion was a complex process, intricately tied up with strategies of survival, integration and upward social mobility. At the same time, while these components are significant on their own right, they do not necessarily point to the absence of motivations of a more clearly religious nature.

"...se kaikki kansat yhdistää"

Kirjallisuusarvostelu

Prolegomenon for an ethics of visibility in Hannah Arendt

This paper aims to discuss the Arendtian notions of appearance and perception in order to promote a displacement of those conceptions from the generally associated domain of passive apprehension of the faculty of knowledge towards the domain of a praxiology of action and language, based on an active perception. Arendt's appropriations on the Heideggerian "to take one's place" (sich hin-stellen) will be discussed, as well as the Augustinian "finding oneself in the world" (diligere). A twofold disposition of appearance will be distinguished: producing and position, whose transposed to the Arendtian notion of world correspond, respectively, to fabrication (poiesis) of the world, man's objective in-between space, and to action (praxis) in the world, man's subjective in-between space. Those conceptual replacements, in a broad sense, uphold a closer imbrication between the activities of the mind and acting, stricto sensu, and consequently, foment not only the valorization of the public space, but the visibility of our acts and deeds as well, calling out the dignity of appearance in ethics.

Siirtolaisen meno : Immigrant's Departure.

Sävelmän alkuperä tuntematon.

Siirtolaisen paluu : Immigrant's Return.

Sävelmän alkuperä tuntematon.

Orpopojan valssi

Alkuperäislevy on HMV X2381.

Immateriellt kulturarv som begrepp och process : folkloristiska perspektiv på kulturarv i Finlands svenskbygder med folkmusik som exempel

Cultural heritage has become something of an in-word in recent times. Intangible cultural heritage, however, is a category that has received relatively little attention. This folkloristic study focuses on intangible cultural heritage as concept and as process. Folkloristics as a scholarly branch emphasizes non-material culture. Consequently, there is a big potential in bringing existing knowledge of folklore together with current scholarly theories concerning cultural heritage in order to expand the understanding of intangible cultural heritage. In this thesis cultural heritage is regarded as a symbolic construct, which is spoken of and discussed in specific ways. The study of intangible cultural heritage (Swe. kulturarv) as concept focuses on this area. For a cultural component to be experienced as intangible cultural heritage it is, however, not enough to discuss it in those terms. Instead, cultural heritage status needs to be acted out during lengthy processes. This is demonstrated by the study of intangible cultural heritage as process. As a consequence performativity appears crucial to an understanding of cultural heritage – when a sufficient number of people speak and act as if a cultural component has a special status, it will also be perceived as cultural heritage. In this dissertation intangible cultural heritage is studied through cultural analysis, more specifically through discourse analysis. The usage of the concept intangible cultural heritage within cultural organizations, in scholarly use and in the Swedish-speaking press in Finland is examined. Traditional music in the Swedish-speaking districts of Finland is used as a case study of intangible cultural heritage as process. The examination concerns how traditional music, an intangible cultural component, has been discussed, transformed, standardized and objectified in a cultural heritage process. Cultural heritage is generally used as a token of value so that certain cultural components, both intangible and tangible, which are discussed in terms of cultural heritage are perceived to be valuable and should therefore be safeguarded. Intangible cultural heritage depends on performance, that is practitioners use their bodies to act out their traditional knowledge through song, handicraft, storytelling and so on. Intangible cultural components can be transmitted to other individuals in a performance situation, and they can also be documented. In Finland documentation and subsequent filing in archives have been associated with safeguarding of intangible cultural heritage. If the aim of safeguarding is to uphold traditional practices, which is the case for among others UNESCO’s programs aimed at intangible cultural heritage, other efforts are called for: forms of safeguarding that support performance and transmission.