Blivande socionomers svar på ett yrkesetiskt dilemma - Hur klienten bemöts och hur dilemmat löses

Syftet med denna studie är att genom data-analys triangulation undersöka socionomstuderandes svar på ett yrkesetiskt dilemma av omsorgsetisk natur. Samplet består av 32 socionomer i början av sina studier som har svarat på ett hypotetiskt dilemma om hur de skulle bemöta en ung kvinna som ber om råd i en mycket svår situation. De huvudsakliga teoretiska utgångspunkterna för detta arbete är ECI (Ethic of Care Interview) som utvecklats av Eva Skoe som metod för att undersöka omsorgsetik, samt Osers och Althofs teori om diskursiva problemlösningsmetoder bland professionella. Som grundläggande teorier för all modern forskning om människans moralutveckling, presenteras också Carol Gilligans och Lawrence Kohlbergs teorier samt den huvudsakliga kritiken dessa bemött. Carol Gilligan är den som ursprungligen presenterade tanken om att det finns två olika typer av moraliskt tänkande där omsorgsetik är mer typisk för kvinnor och rättviseetik är mer typisk för män. Den första delen av analysen är en innehållsanalys där svaren på det yrkesrelaterade dilemmat på olika ECI stadium jämförs med varandra. Poängsättningen i ECI har varit grunden för denna analys. Den andra delen av analysen är en deduktiv teoribunden analys, där jag undersökt i fall Osers och Althofs modell om problemlösningsstrategier även går att tillämpa på ett yrkesetiskt dilemma. Slutligen tar jag också ställning till dessa två teoriers kompatibilitet. Resultatet visar att eleverna har svarat aningen sämre på det yrkesetiska dilemmat än vad deras allmänna ECI stadium är. Detta kan bero på att de är i början av sina studier men också på det allmänna klimat som råder inom socialbranschen. Teorin om diskursiva problemlösningsstrategier går inte heller att tillämpa på detta yrkesetiska dilemma, eftersom den hypotetiska klientens självbestämmanderätt gör en diskursiv lösning omöjlig. Till följd av detta har jag skapat en ny modell som baserar sig på 6 kategorier utgående från de faktorer de intervjuade lyfter fram som de viktigaste i den professionellas möte med klienten. Eftersom den nya modellen inte är hierarkisk, kan de två teorierna inte jämföras med varandra på så sätt att högre ECI nivå skulle innebära en viss typ av problemlösningsstrategi.

Suomalaisten nuorten historiakulttuuri : Historian kohtaaminen ja käyttö 8.-luokkalaisten nuorten arkipäivän elämässä

Tutkimuskohteenani on vuonna 1988 syntyneiden suomenkielisten suomalaisten nuorten historiakulttuuri ja historiatietoisuus. Tutkimustehtävä kiteytyi kolmeen pääkysymykseen: mitkä historian välittäjäkanavat vaikuttavat eniten nuorten käsityksiin menneisyydestä, millä tavoin ja kuinka usein nuoret törmäävät historiaan arkielämässään ja millaiset historialliset tapahtumat ovat nuorille merkityksellisiä. Tutkimusjoukko muodostui 1093 kahdeksasluokkalaisesta, jotka vastasivat lomakekyselyyn kevätlukukaudella 2003. Menetelmänä käytettiin ryväsotantaa. Kyselylomake sisälsi pääosin suljettuja kysymyksiä. Tutkimuksen metodit ovat pääosin kvantitatiivisia. Analyysissa käytettiin frekvenssilaskentaa, keskiarvojen vertailua sekä havainnollistuksena taulukoita ja pylväsdiagrammeja. Kvantitatiivisilla menetelmillä kartoitettiin yleiskuvaa nuorten historiakulttuurista sekä eroja tyttöjen ja poikien välillä. Kvalitatiivista tutkimusotetta käytettiin avointen kysymysten kohdalla sekä analysoitaessa historian välittäjäkanavia julkisten ja kansanomaisten - oman, perheen ja suvun sisäisten sekä suvun ulkopuolisten - historian esityksinä. Nuorten historiatietoisuutta muokkaa eniten kouluopetus, jota vahvistaa median ylläpitämä julkinen historiakulttuuri. Viikoittaisissa historian kohtaamisissa poikien historiakulttuuria leimasivat tyttöjä enemmän julkiset historianesitykset - sanomalehdet ja visuaalinen eläytyminen television kautta - sekä historialliset roolipelit. Tyttöjen viikoittaisessa historian kohtaamisessa nousi voimakkaasti esille oman, henkilökohtaisen ja suvun historian käsittely päiväkirjan kirjoittamisen, muistoesineiden ja valokuvien kautta.Tytöt käyttävätkin historiaa oman elämänhistoriansa jäsentämisen sekä tradition siirtämisen tarkoituksessa. Nimenomaan heidän kauttaan näyttää elävän vahvana suvun muisteluperinne. Vaikka nuoret kohtaavat kansanomaisia historianesityksiä enemmän kuin julkista historiakulttuuria, heidän historiatietoisuutensa keskittyy jälkimmäiseen. He mieltävät tärkeäksi historiaksi lähinnä kansallisen menneisyyden ja historiakulttuurin julkiset muodot. Kouluopetuksen vaikutus näkyi nuorten vahvana uskona kansalliseen kertomukseen. Nuoret näkevät erityisen tärkeäksi Suomen itsenäisyyden ja Suomen sodat 1939-45 voitettuina itsenäisyyskamppailuina. Mannerheimia arvostettiin Suomen historian tärkeimpänä samaistumiskohteena ja Suomen sotien merkitys kulminoitui suvun jäsenten kohtaloiden ja kansallisen julkisen historian limittymiseen. Historian reseptiossa jatkotutkimuksen aiheita voisivat olla maaseudulla ja kaupungissa elävien nuorten historiakulttuurien erojen sekä erilaisten historiakulttuuristen alaryhmien hahmottaminen. Empiiristä kartoitusta ja vertailevaa tutkimusta voisi tehdä myös eri ikäryhmien historiakulttuurien välillä.

Dialogisuus ja kohtaaminen : Tutkimus kristillisten koulujen toimintakulttuurista kasvatussuhteen näkökulmasta

The main focus of this research was to describe the educational purpose of Christian schools within their operation culture. The Christian schools founded in Finland can be seen as part of a greater movement in Europe. In this research the dialogue and encounter in the educational scheme of Finnish Christian schools were examined by asking three research questions: 1. What is the nature of the dialogue in education in Finnish Christian schools? 2. How do the teachers describe themselves as educators? 3. What are the special characteristics in the operation culture of a Christian school? The educational relationship was regarded as fundamental and in the background reflected the absolute value of each student. Communication skills were viewed as essential in the building of relationships, which also included emotion communication skills as a broader view. The teachers expressed their comprehension of the meaning of the dialogue in the building of a relationship with practical examples. Students learned to understand one another's experiences by discussion and listening to one another. The values that created a connection were mutual appreciation, honesty, taking the other one into account, and the ability for empathy. Caring was regarded as a relationship between people, as well as a genuine mutual encounter, in which all parties would listen to one another and be heard by others. The respondents thought that individual attention and time were the keys to reaching well-being and an encounter. Students' commitment to the community was supported by mutual agreements, identifying with the common world, and encounters. The appearance of Christian love agape was named as the basis for an educational relationship. The answers emphasised shared everyday life at school. According to the teachers, the willingness for personal growth enabled encounters, although growth as such was often regarded as difficult. Cognitive emphasising and emotional experiencing from a dynamic perspective, were the means by which students' ethical understanding was comprehended. The teachers named three key factors to create a confidential relationship: a respectful attitude, courage, and genuineness. Within the school operational environment, a sense of community was emphasised, in which each student was taken into account individually. The active role of parents was an essential part of the school culture. The administration of the schools appeared committed. The additional pressure in school work came from efforts to ensure the official status of the school, as well as the large amount of administrative work involved in a private school. According to the research data, there was no evidence to support any elitism that is often associated with private schools.

Complicated Presence : The Unity of Being in Parmenides and Heidegger

The attempt to refer meaningful reality as a whole to a unifying ultimate principle - the quest for the unity of Being - was one of the basic tendencies of Western philosophy from its beginnings in ancient Greece up to Hegel's absolute idealism. However, the different trends of contemporary philosophy tend to regard such a speculative metaphysical quest for unity as obsolete. This study addresses this contemporary situation on the basis of the work of Martin Heidegger (1889-1976). Its methodological framework is Heidegger's phenomenological and hermeneutical approach to the history of philosophy. It seeks to understand, in terms of the metaphysical quest for unity, Heidegger's contrast between the first (Greek) beginning or "onset" (Anfang) of philosophy and another onset of thinking. This other onset is a possibility inherent in the contemporary situation in which, according to Heidegger, the metaphysical tradition has developed to its utmost limits and thereby come to an end. Part I is a detailed interpretation of the surviving fragments of the Poem of Parmenides of Elea (fl. c. 500 BC), an outstanding representative of the first philosophical beginning in Heidegger's sense. It is argued that the Poem is not a simple denial of apparent plurality and difference ("mortal acceptances," doxai) in favor of an extreme monism. Parmenides' point is rather to show in what sense the different instances of Being can be reduced to an absolute level of truth or evidence (aletheia), which is the unity of Being as such (to eon). What in prephilosophical human experience is accepted as being is referred to the source of its acceptability: intelligibility as such, the simple and undifferentiated presence to thinking that ultimately excludes unpresence and otherness. Part II interprets selected key texts from different stages in Heidegger's thinking in terms of the unity of Being. It argues that one aspect of Heidegger's sustained and gradually deepening philosophical quest was to think the unity of Being as singularity, as the instantaneous, context-specific, and differential unity of a temporally meaningful situation. In Being and Time (1927) Heidegger articulates the temporal situatedness of the human awareness of meaningful presence. His later work moves on to study the situational correlation between presence and the human awareness. Heidegger's "postmetaphysical" articulation seeks to show how presence becomes meaningful precisely as situated, in an event of differentiation from a multidimensional context of unpresence. In resigning itself to this irreducibly complicated and singular character of meaningful presence, philosophy also faces its own historically situated finitude. This resignation is an essential feature of Heidegger's "other onset" of thinking.

Fictionalising Trauma : The Aesthetics of Marguerite Duras's India Cycle

Marguerite Duras (1914−1996) was one of the most original French writers and film directors, whose cycles are renowned for a transgeneric repetition variation of human suffering in the modern condition. Her fictionalisation of Asian colonialism, the India Cycle (1964−1976), consists of three novels, Le ravissement de Lol V. Stein (1964), Le Vice-consul (1966) and L'amour (1971), a theatre play, India Song (1973), and three films, La Femme du Gange (1973), India Song (1974) and Son nom de Venise dans Calcutta desért (1976). Duras’s cultural position as a colon in inter-war ‘Indochina’ was the backdrop for this “théâtre-text-film”, while its creation was provoked by the atrocities of World War II and post-war decolonisation. Fictionalising Trauma analyses the aesthetics of the India Cycle as Duras’s critical working-through of historical trauma. From an emotion-focused cognitive viewpoint, the study sheds light on trauma’s narrativisation using the renewed concept of traumatic memory developed by current social neuroscience. Duras is shown to integrate embodied memory and narrative memory into an emotionally progressing fiction. Thus the rhetoric of the India Cycle epitomises a creative symbolisation of the unsayable, which revises the concept of trauma from a semiotic failure into an imaginative metaphorical process. The India Cycle portrays the stagnated situation of a white society in Europe and British India during the thirties. The narratives of three European protagonists and one fictional Cambodian mendicant are organised as analogues mirroring the effects of rejection and loss on both sides of the colonial system. Using trauma as a conceptual prism, the study rearticulates this composition as three roles: those of witnessing writers, rejected survivors and colonial perpetrators. Three problems are analysed in turn by reading the non-verbal markers of the text: the white man as a witness, the subversive trope of the madwoman and the deadlock of the colonists’ destructive passion. The study reveals emotion and fantasy to be crucial elements in critical trauma fiction. Two devices intertwine throughout the cycle: affective images of trauma expressing the horror of life and death, and self-reflexive metafiction distancing the face-value of the melodramatic stories. This strategy dismantles racist and sexist discourses underpinning European life, thus demanding a renewal of cultural memory by an empathic listening to the ‘other’. And as solipsism and madness lead the lives of the white protagonists to tragic ends, the ‘real’ beggar in Calcutta lives in ecological harmony with Nature. This emphasises the failure of colonialism, as the Durasian phantasm ambiguously strives for a deconstruction of the exotic mythical fiction of French ‘Indochina’.

"Han är en trollkarl. Alla skriver laudatur som går på hans lektioner" : en studie om elevernas uppfattningar om orsakerna till toppresultat i svenska i tre finska gymnasier

Tämä pro gradu -tutkielma on tehty osana Svenska i toppen -projektia, joka alkoi syksyllä 2008 Pohjoismaisten kielten ja pohjoismaisen kirjallisuuden laitoksella. Tutkimuksen tavoitteena on selvittää, mitkä tekijät vaikuttavat lukiolaisten näkökulmasta hyvien tulosten saavuttamiseen ruotsin ylioppilaskirjoituksissa kolmessa suomenkielisessä lukiossa, jotka sijaitsevat Turun, Tampereen ja Joensuun seuduilla. Lisäksi tavoitteena on selvittää, miten maantieteelliset tekijät vaikuttavat opiskelijoiden ruotsin kielen osaamiseen sekä mitä eroja on keskipitkän ja pitkän ruotsin oppimäärän opiskelijoiden asenteissa kieltä kohtaan. Tutkielman aineistona on kolme ryhmähaastattelua, joihin on osallistunut 14 lukiolaista, 11 tyttöä ja 3 poikaa. Haastattelut on tehty joulukuussa 2008 sekä tammi- ja maaliskuussa 2009. Haastatteluissa on käytetty strukturoitua kyselylomaketta, jossa kysytään opiskelijoiden näkemyksiä ruotsin opiskelusta. Tutkimusmenetelmänä on kvalitatiivinen tutkimusote, jossa on piirteitä kolmesta eri menetelmästä: tapaustutkimuksesta, etnografisesta tutkimuksesta sekä temaattisesta analyysistä. Tärkeimpänä teoriataustana on ruotsi toisena kielenä -tutkimus, oppiminen sosiokonstruktivistisena ilmiönä sekä motivaatiotutkimus. Tarkastelen kielenoppijaa luokkahuoneessa sosiaalisena osallistujana omassa oppimisprosessissaan. Oppiminen nähdään kokonaisuutena, johon kuuluu eri osa-alueita, esimerkiksi koulujen käytännöt, yhteisön vaikutus oppimiseen sekä opiskelijan identiteetin muokkautuminen kouluyhteisössä. Motivaatiota tarkastelen kielenoppimisen näkökulmasta, ja se koostuu erilaisista dynaamisista vaiheista, esimerkiksi tavoitteiden asettamisesta oppimisprosessin alussa, valintojen tekemisestä sekä motivaation ylläpitämisestä oppimisprosessin kuluessa. Tutkimuksen tulokset osoittavat, että suurin yksittäinen syy menestykseen opiskelijoiden näkökulmasta on opettaja, joka omalla toiminnallaan voi merkittävästi parantaa opiskelijoiden oppimisedellytyksiä. Työhön panostaminen, opiskelijoiden yksilöllinen kohtaaminen myös luokkahuoneen ulkopuolella ja esimerkiksi omien oppimateriaalien valmistaminen ovat opettajaan liittyviä tekijöitä, jotka voivat nostaa opiskelijoiden motivaatiota huomattavasti. Myös lukion maantieteellisellä sijainnilla on vaikutusta. Paikkakunnilla, joilla ruotsin kieltä käytetään vähän, korostuu opettajan rooli kielellisen oppimisympäristön luomisessa. Keskipitkän ja pitkän ruotsin opiskelijoiden välillä ei tutkimuksessa ilmene eroja asenteissa kieltä kohtaan.

Jaksaako opettaja kehittyä? : Ammatillisen kehityksen ja täydennyskoulutuksen merkitys opettajien työssä jaksamisessa

The aim of this study was to investigate the connection between teachers' burn-out and professional development. In addition, the study aimed at clarifying teachers' conceptions of the significance of in-service training on work-related well-being. The theoretical starting points of the study were based on a model of burn-out (Kalimo & Toppinen1997) and a model of teachers' professional development (Niemi 1989). Present study can be seen as an independent follow-up study for a working ability project called "Uudistumisen eväät" that was followed through in Kuopio. The study was carried out in two phases. First, the connection between teachers' burn-out and professional development was charted with the help of a quantitative survey study. 131 teachers participated in the survey. Some of them were from schools that participated in the working ability project and the remainder were from other schools in Kuopio. The questionnaire consisted of self-constructed instruments of burn-out and professional development. According to the results, burn-out and professional development were strongly correlated with each other. Burn-out was summed up in three factors: emotional exhaustion, feelings of depersonalization and low feelings of personal accomplishment. Professional development was summed up in four factors: personality and pedagogical skills, learning-orientation, social skills and confronting change. Personality and pedagogical skills and skills of confronting change were correlated strongest with burn-out and its symptoms. A teacher, who has not found his/her own personal way of acting as a teacher and who considers change as something negative, is more likely to become exhausted than a teacher, who has developed his/her own pedagogical identity and who regards change more positively. In the second phase of this study, teachers' conceptions of the significance of in-service training on well-being was investigated with the help of group interviews (n=12). According to the results, the importance of in-service training was significant on the well-being of teachers. It appeared that in-service training promotes well-being by providing teachers with motivation, professional development and the possibility of taking a break from teaching and cooperating with other teachers. It has to be based on teachers' own needs. It has to be offered to teachers frequently and early enough. If teachers are already exhausted, they will neither have enough resources to participate in training, nor will they have the strength to make good use of it in practice. Both professional development and well-being are becoming more and more essential now that society is changing rapidly and the demands set on teachers are growing. Professional development can promote well-being, but are teachers too exhausted to develop themselves? Professional development demands resources and teachers may regard it as a threat and an additional strain. When the demands are so high that teachers cannot cope with them, they are likely to suffer stress and see reduction of commitment to their work and its development as a means to survive. If teachers stop caring about their work and their own development, how can we expect them to promote pupils' learning and development? It should be considered in the planning and implementation of in-service training and in arranging teachers' working conditions, that teachers have enough time and resources to develop themselves. Keywords: Teachers, burn-out, well-being, professional development, in-service training

Mielikuvat transformatiivisen oppimisen välineenä : Tutkimus mielikuvaoppimisesta luontevan esiintymistavan löytämiseksi

The research focus of this study is imagery-based learning aimed at discovering an authentic way of public speaking in the context of transformative learning. The experiences of the participants in this learning process were also a subject of study. This learning process consisted of both guided and independent imagery-based training techniques. Critical reflection plays an important role in transformative learning. Actions, and interpretations and assumptions guiding them, are recognised and subjected to critical reflection. The goal of the learning process is an authentic and wide meaning perspective. Imagery-based training benefits from the gap between the new and the old experience of public speaking, and this is utilised as an activating factor for learning. The study is qualitative, looking at the imagery learning process and its outcomes from the subjective viewpoint of the participants personal experience. The imagery training acted as an intervention in the process of learning authentic public performance. The number of participants in this study was ten, five men and five women from four different working backgrounds. There were 80 individual training sessions, each attended by one person. The author conducted the imagery-based training. For each participant the learning process took roughly nine months. The research data consisted in the answers to questions in writing, diary entries, interviews and researcher notes. The data gathered by these methods was compiled into a personal report for each participant. The learners perceived authentic public speaking performance at the end of the learning process as wider, more flexible and more genuine than at the start of the training. Authenticity was defined through an internal process of becoming aware instead of some external characteristics. The learners understood the process of imagery learning as training for public performance and as an opportunity to become familiar with one s own personal way of acting and with one s own attitudes. They also perceived it as a tool that enabled the observation of personal experiences from different points of view. The learners reflected on ways of acting related to public speaking as well as on contributing factors to performance anxiety during the imagery learning process. Towards the end of the learning process, even critical reflection took place. The learners were categorized into three groups according to differences in their learning processes: the participants, the actors and the critical reflectors. This grouping reflected the relative amount of transformation in their learning processes. The participants became aware of their actions and assumptions. They took part in guided training sessions only. Worries in private life also had some consequences to their training in imagery learning. Apart from than becoming more conscious, the learning process did not yield much difference to the public speaking experiences of the participants. The actors attended both guided imagery training sessions and did individual training on their own. They became aware of their assumptions and their ways of acting. The encounter of the new and the old way of acting stimulated their learning. The actors advanced towards their own goals or even achieved them. The critical reflectors recognised their own assumptions and ways of acting and started to reflect critically on their own attitudes, as well as external attitudes and interpretations. Their assumptions, interpretations and experiences of public performance started to change in a positive direction. The learning process of the critical reflectors was functioning as a transformative process. This learning process revealed old assumptions hindering learning and old ways of acting resulting from these assumptions, thus opening up an opportunity for critical reflection and transformation. Avainsanat Nyckelord imagery learning, imagery-based training, transformative learning, reflection, critical reflection, public speaking anxiety, authentic public performance

Matkalla suomalaiseksi ja hoiva-alan ammattilaiseksi? : Venäläis- ja virolaistaustaisten naisten ja suomalaisuuden kohtaamiset kuulumista rakentamassa

The research examines the process by which a sense of belonging to Finnish society is constructed among women of Russian and Estonian background who are multiply marginalised in Finnish society. It does so by analysing the encounters between their nationality and 'being Finnis'. Attention is focused on the question of what kind of "journey" they take after moving to Finland, how a sense of belonging is constructed especially along the paths followed in education and at work, and what kind of agency is available to them. The thesis is connected with post-colonial research and also draws from studies on citizenship and nationality as well as the social structures of interaction, when analysing careers. As the educational system forms the most central context of the research, the work is also focused on educational sociology. The research methodology includes life history and a narrative approach. The raw data is from thematic interviews concerning the life experiences of women of immigrant backgrounds. They were studying in Finland to be practical nurses or to complete Bachelor of Social Service degree. According to the study, the women had been encountered as alien, strange, and carrying a shade of "otherness". The experience of inclusion in Finnish communities and society turned out to be conditional, an inclusion based on the notion of a citizen worker, which is defined by national needs. The person from abroad is placed in the position of someone who fills gaps in the services of the welfare state. The choice of education in the care sector and the overall necessity of obtaining Finnish education turned out to be socially directed. Gendered structures of education and working life were found to act as a frame in which the decisions of the immigrant women were made. Although national education policy emphasis as an orientation to global labour markets, the immigrant student is placed above all in the position of an object to be made suitable for the Finnish labour market. Citizenship, a goal of education, requires consent to being "socialised" into Finnish society as well as learning to be Finnish. One s only option to negotiate appearing suitable as a member is to construct oneself into someone who adopts Finnish and Western cultural values, values which favour individuality. However, Finnish education is a resource to Finnishness. Finnish education enables a sense of being Finnish, and empowers the job applicant for example, and in addition to providing cultural, human and social capital strengthen inclusion as well. The study confirms the view that the encounter of an immigrant is still characterised by its colonial nature. It shows that encounters with Finns and Finnish society place the person of immigrant background, even one receiving a Finnish education, in the position of "the other". The journey as an immigrant continues. The immigrant has access only to certain predefined subject positions, which limits agency. When categorised as an immigrant, one becomes a per-son who is different and "other", while the sense of belonging as a member of Finnish society without conditions appears to be somewhat unreachable. Yet, new arrivals are capable of acting change. An immigrant woman can challenge the positions offered to her and present herself as strong. Her life story has often included struggle, and she has the fortitude strength to change her circumstances. Key words: life story, post-colonial encounter, nationality, citizenship, the career of immi-grant, position, agency

Kiusaamisen kasvot kasvatusyhteisössä : Päivähoitoyksikön esimiesten kokemuksia ja näkemyksiä työpaikkakiusaamisesta

The subject of my research was analyzing how psychological violence appears in educational communities in both preschool and kindergarten environments. The superiors of every daycare unit (a total of 80 units) in Vantaa were asked to tell about their own views and experiences of psychological violence in educational communities. In addition I cleared out the superior’s views on what the role of workplace counseling is in clearing out cases of psychological violence. A workplace always consists of people connected through work and the workplace creates a context for psychological violence. Working is public in an educational environment, as also customers set expectations and make wishes on how the work should be done. Different thoughts on what the working community should be creates pressure for the workers. My aim was to find out about the superior’s views on different types of psychological violence in the workplace, how one’s personality effects on an experience on psychological violence, the superior’s abilities and possibilities on noticing psychological violence in an early stage and the necessity of intervention. I also wanted to map the superior’s views and experiences on the value of workplace counseling in straightening out cases of psychological violence. The research point of view used was triangulation with hermeneutical and phenomenological features. The research method used was a semistructured questionnaire with a few open questions used to seek answers for the problems that have come up in the research. I analyzed the collected data partly from quantitative and partly from qualitative point of views, and also my aim was to understand psychological violence in the workplace as a phenomena in the communities within the early phases of education and to give this worker-to-worker mobbing a face. As a result of my research, I found out that the psychological violence inside the educational communities is more passive and scheming than aggressive or straightforward. The most important outcome of my research was finding a risk factor, where the superior is in danger of being the target of workplace psychological violence. Out the superiors who answered the questionnaire, 12% told they had been the target of this psychological violence after being transferred in to an old unit to work as the new superior. I hope this result will be of use when changes similar to this are known to take place. Avainsanat – Nyckelord – Keywords Psychological violence, educational enviroment, moral and ethic at work, role of the superior, role of a workplace consultant

Tilausompelijan ja asiakkaan näkemyksiä laadusta

The aim of the study was to find out what kind of view on product quality dressmaker and customer have, how the views differ from each other and how the difference affects dressmaker s work as an entrepreneur. The research data consists of eight thematic interviews: four dressmakers and four customers were interviewed for the study. In the core of customised dressmaking is arelationship between a maker and a client. The product of a dressmaker, a unique dress, is created in an immediate interaction between a dressmaker and a client. Also the quality of a unique dress derives from this interaction. In the results of this study, the views on quality are linked with six themes: dress, process, dressmaker, customer, interaction and enterprise. The dressmakers and the customers agree that the quality of a custom-made dress is based on unique fit. Describing the process the dressmakers insist on the quality of manufacturing. The clients' view on process insists on those phases where they themselves take part: designing and fitting. The personality of the dressmaker is part of quality in both the dressmakers' and the customers' points of view. The dressmakers and the customers are also aware of the customers impact on fulfilling the expectations. The immediate interaction between dressmaker and customer is a key to the unique dressmaking. At its best the interaction is followed by a trusting relationship. Entrustment derives also from a good reputation, which is essential in dressmaker-entrepreneurs marketing strategy. The dressmakers views on quality are product- and manufacturing-based. According to the results of the study there can be seen different types of dressmakers, that emphasise different aspects of quality. At the other end is a manufacturing-based, even transcendent view on quality, which rests on the values of the dressmaker. At the other end lies a customer- and value-based approach, which is founded on fulfilling the expectations and needs of the customer. In their views on quality the customers emphasise the immediate interaction between dressmaker and client. Keywords: quality, dressmaker, customer, entrepreneur

Design and testing of stand-specific bucking instructions for use on modern cut-to-length harvesters

This study addresses three important issues in tree bucking optimization in the context of cut-to-length harvesting. (1) Would the fit between the log demand and log output distributions be better if the price and/or demand matrices controlling the bucking decisions on modern cut-to-length harvesters were adjusted to the unique conditions of each individual stand? (2) In what ways can we generate stand and product specific price and demand matrices? (3) What alternatives do we have to measure the fit between the log demand and log output distributions, and what would be an ideal goodness-of-fit measure? Three iterative search systems were developed for seeking stand-specific price and demand matrix sets: (1) A fuzzy logic control system for calibrating the price matrix of one log product for one stand at a time (the stand-level one-product approach); (2) a genetic algorithm system for adjusting the price matrices of one log product in parallel for several stands (the forest-level one-product approach); and (3) a genetic algorithm system for dividing the overall demand matrix of each of the several log products into stand-specific sub-demands simultaneously for several stands and products (the forest-level multi-product approach). The stem material used for testing the performance of the stand-specific price and demand matrices against that of the reference matrices was comprised of 9 155 Norway spruce (Picea abies (L.) Karst.) sawlog stems gathered by harvesters from 15 mature spruce-dominated stands in southern Finland. The reference price and demand matrices were either direct copies or slightly modified versions of those used by two Finnish sawmilling companies. Two types of stand-specific bucking matrices were compiled for each log product. One was from the harvester-collected stem profiles and the other was from the pre-harvest inventory data. Four goodness-of-fit measures were analyzed for their appropriateness in determining the similarity between the log demand and log output distributions: (1) the apportionment degree (index), (2) the chi-square statistic, (3) Laspeyres quantity index, and (4) the price-weighted apportionment degree. The study confirmed that any improvement in the fit between the log demand and log output distributions can only be realized at the expense of log volumes produced. Stand-level pre-control of price matrices was found to be advantageous, provided the control is done with perfect stem data. Forest-level pre-control of price matrices resulted in no improvement in the cumulative apportionment degree. Cutting stands under the control of stand-specific demand matrices yielded a better total fit between the demand and output matrices at the forest level than was obtained by cutting each stand with non-stand-specific reference matrices. The theoretical and experimental analyses suggest that none of the three alternative goodness-of-fit measures clearly outperforms the traditional apportionment degree measure. Keywords: harvesting, tree bucking optimization, simulation, fuzzy control, genetic algorithms, goodness-of-fit

"Ai, noi muslimithan ei kai saa tehdä enkeleitä" : Uskonto ja uskontokasvatus monikulttuurisen päiväkodin arjessa ja kasvattajien puheessa

Tämä tutkimus on etnografisesti värittynyt kvalitatiivinen tapaustutkimus. Tutkimus kohdistuu varhaiskasvatuksen uskontokasvatukseen. Tutkimuskohteena oli eräs helsinkiläinen monikulttuurinen päiväkoti. Tutkimuksen tarkoituksena oli havainnoida päiväkodin arkea sekä haastatella päiväkodin kasvattajia (lastentarhanopettajat, lastenhoitajat) uskontoon ja uskontokasvatukseen liittyvistä kysymyksistä. Tutkimuskohteen valintaan vaikutti päiväkodissa käynnissä ollut projekti, jonka puitteissa päiväkodin uskontokasvatusta oltiin kehittämässä ns. monikulttuuristen aamuhetkien muodossa. Tarkemmat tutkimuskysymykset ovat: 1. Miten uskonto ilmenee monikulttuurisen päiväkodin arjessa? 2. Millaisia diskursseja eli puhetapoja monikulttuurisen päiväkodin kasvattajat käyttävät puhuessaan uskontoon ja uskontokasvatukseen liittyvistä kysymyksistä? Aineistonkeräämisen menetelminä käytettiin osallistuvaa havainnointia ja haastattelua. Tietoa tutkimuskohteesta kerättiin myös kasvattajatiimeille suunnatun kyselyn avulla. Vaikka tutkimuskohteena oli koko päiväkoti, niin käytännössä päiväkodin arki näyttäytyi tutkijalle yhden ryhmän toimintaan osallistumisen kautta. Tutkija vietti päiväkodissa yhteensä 28 päivää ja haastatteli 14 kasvattajaa. Kenttäpäivät jakautuivat kolmeen jaksoon aikavälillä 30.11.07–31.3.08. Ajankohdiksi oli valittu jakso ennen joulua, jakso ennen pääsiäistä ja jakso niiden välillä tammi-helmikuussa. Aineiston analyysissa ammennettiin sekä sisällönanalyysiä että diskurssianalyysiä käsittelevästä menetelmäkirjallisuudesta. Saatuja tuloksia peilattiin mm. varhaiskasvatuksen uskontokasvatusta ohjaaviin asiakirjoihin (Opetushallitus 2000; STAKES 2005) sekä Mohammed Abu-Nimerin (2001) malliin uskontojen välisen sensitiivisyyden kehittymisestä. Havainnointiaineistosta ilmenee se, miten varovaisesti, ongelmalähtöisesti ja välinpitämättömästikin kasvattajat suhtautuvat uskontokasvatukseen liittyviin kysymyksiin. Päiväkodissa aloitetut projektityöntekijän organisoimat aamunavaukset olivat kuitenkin tuomassa uudenlaista kielenkäyttöä ja myönteisen asennoitumisen mallia niin sisältöaluetta kuin eri uskontoja kohtaan. Niissä olikin havaittavissa sillanrakentamista erityisesti kristinuskon ja islamin välille. Tämä oli ymmärrettävää, sillä 55 % lapsista oli kotitaustaltaan kristittyjä ja 31 % muslimeja. Kaiken kaikkiaan päiväkodissa uskonnon ilmenemiseen liittyneet tilanteet voitiin jakaa karkeasti kolmeen luokkaan: yllättävä arki (erityisesti ruokailu ja pukeutuminen), joulun ja pääsiäisen aika sekä monikulttuuriset aamunavaukset. Haastatteluaineistosta muodostettiin viisi erilaista kasvattajien tapaa puhua uskontoon ja uskontokasvatukseen liittyvistä kysymyksistä: 1. Omaa uskontoa puolustava puhetapa. 2. Uskontojen välistä tasavertaisuutta korostava puhetapa. 3. Uskontokasvatusta vähättelevä ja kiinnostumattomuutta ilmentävä puhetapa. 4. Uskontokasvatuksen etäistävä puhetapa. 5. Uskontojen aiheuttamaa hämmennystä ilmaiseva puhetapa. Kontekstin muodostetuille puhetavoille antaa havainnointiaineisto. Kaiken kaikkiaan on havaittavissa, että kasvattajien eriasteiset henkilökohtaiset suhtautumistavat ovat vaikuttamassa kasvatustoiminnan suunnitteluun ja sen toteuttamiseen, tässä tapauksessa toteuttamatta jättämiseen. Ne myös vähentävät kasvattajien ammatillista asennoitumista uskontokasvatuksen sisältöalueeseen. Kun kokonaisuutta peilattiin Abu-Nimerin malliin, todettiin, että eri uskontojen kohtaaminen haastaa kasvattajat paljon voimakkaammin kuin eri kulttuurien kohtaaminen. Kasvattajien tulisikin mm. tunnistaa uskontojen ja katsomusten erilaisuuden itsessään aiheuttamia tunteita, jotta mahdolliset kielteiset tunteet eivät olisi vaikuttamassa kasvatustilanteissa. Mallin peilaaminen päiväkodin arkeen ja kasvattajien puhetapoihin lisää ymmärtämystä siitä, miten syvälle menevästä asiasta kulttuurien välisessä kommunikaatiossa on kyse, kun siihen lisätään uskontojen ulottuvuus - tässä tapauksessa uskontokasvatuksen ulottuvuus monikulttuurisessa ja moniuskontoisessa päiväkodissa.

Suomalainen hyvinvointiyhteiskunta ruoka-avun asiakkaan näkökulmasta

Tutkimuksen tehtävänä on tarkastella suomalaista hyvinvointiyhteiskuntaa ruoka-avun asiakkaan näkökulmasta. Tutkimustehtävä jakautuu kolmeen tutkimuskysymykseen: 1. Mitä eri yhteiskunnan toimijoita asiakkaiden kertomuksissa esiintyy? 2. Millaisia kokemuksia asiakkaalla on näistä toimijoista ja millaisena hän näkee näiden väliset suhteet? 3. Miten asiakas suhtautuu eri toimijoiden toimintaan hyvinvoinnin tuottajina? Tutkimuksen tarkoituksena on tuottaa virallista tietoa täydentävää ja horjuttavaa niin sanottua toista tietoa tuomalla ruoka-avun asiakkaan ääni mukaan aiheesta tehtyyn tutkimukseen. Aineiston muodostavat viiden ruoka-avun asiakkaan PCI-menetelmää mukaillen kerätyt haastattelut. Haastattelut on pelkistetty 89 tekstikatkelmaksi eli mikrokertomukseksi, jotka on analysoitu käyttämällä A. J. Greimasin aktanttimallia. Asiakkaiden kertomuksia tarkastellaan suhteessa Sakari Hännisen ja Jouko Karjalaisen kuvaamaan toimeentulon spiraaliin ja diversion eli poiskäännyttämisen eri muotoihin. Ruoka-avun asiakkaiden kertomuksissa esiintyvät toimijat mukailevat osittain toimeentulon spiraalin rakenteita ja jakoa yksityiseen, julkiseen ja kolmanteen sektoriin, mutta täydentävät niitä tuomalla esiin neljännen sektorin toimijat eli henkilökohtaiset tukiverkot sekä yksilötoimijat, ihmiset tunteineen, sairauksineen ja ominaisuuksineen. Työmarkkinat ovat ruoka-avun asiakkaiden kertomuksissa ihmisten ensisijainen toimeentulon lähde, jota työttömyys ja työkyvyttömyys uhkaavat. Julkisen sektorin toimijat tukevat työmarkkinoilta pudonneita varsinkin lyhytkestoisissa ja tavanomaisiksi luokitelluissa tilanteissa. Pitkäkestoisissa ja kasaantuvissa ongelmissa ihmiset näyttävät kuitenkin putoavan julkisen sektorin turvaverkkojen läpi epävirallisen avun piiriin, usein julkisen sektorin järjestelmään sisältyvän poiskäännyttämisen logiikan vauhdittamina. Kolmannen sektorin toimijoiden tarjoama ruoka-apu paikkaa virallisen järjestelmän aukkoja ja toimii viimesijaisena apua yksilöiden vaikeissa tilanteissa. Toisin kuin toimeentulon spiraalin mallissa, ruoka-pankki ei kuitenkaan ole diversion päätepiste, vaan poiskäännyttämisen ja autetuksi tulemisen kokemukset kertautuvat myös epävirallisen avun piirissä. Ruoka-avun asiakkaat sitoutuvat pohjoismaisen hyvinvointivaltion universalistiseen eetokseen ja velvoittavat julkisen sektorin laajaan vastuuseen kansalaisten hyvinvoinnista. Markkinatoimijoiden sen sijaan katsotaan olevan yhteiskuntavastuun ulottumattomissa, ja valtion tehtävänä on paikata markkinoiden suhdannevaihteluiden vaikutuksia. Kristillisten järjestöjen harjoittaman ruoka-avun suhteen asiakkaat esittävät kolmenlaisia tulkintoja: Lähimmäisenrakkauden ja kristillisen auttamisperinteen katsotaan velvoittavan avustusorganisaatiot auttamistyöhön, uskonnollisten toimijoiden odotetaan ruoka-avun sijaan keskittyä hengelliseen tehtävään tai vastuun auttamisesta ajatellaan kuuluvan julkiselle sektorille, mutta heikossa asemassa olevien näkökulmasta epävirallinen apu on vallitsevassa tilanteessa tärkeää.

Eron aika : Tyttärien kertomuksia ikääntyneen vanhemman kuolemasta

There is a relative absence of sociological and cultural research on how people deal with the death of a family member in the contemporary western societies. Research on this topic has been dominated by the experts of psychology, psychiatry and therapy, who mention the social context only in passing, if at all. This gives an impression that the white westerners bereavement experience is a purely psychological phenomenon, an inner journey, which follows a natural, universal path. Yet, as Tony Walter (1999) states, ignoring the influence of culture not only impoverishes the understanding of those work with bereaved people, but it also impoverishes sociology and cultural studies by excluding from their domain a key social phenomenon. This study explores the cultural dimension of grief through narratives told by fifteen of recently bereaved Finnish women. Focussing on one sex only, the study rests on the assumption of the gendered nature of bereavement experience. However, the aim of the study is not to pinpoint the gender differences in grief and mourning, but to shed light on women s ways of dealing with the loss of a loved one in a social context. Furthermore, the study focuses on a certain kind of loss: the death of an elderly parent. Due to the growth in the life expectancy rate, this has presumably become the most typical type of bereavement in contemporary, ageing societies. Most of population will face the death of a parent as they reach the middle years of the life course. The data of this study is gathered with interviews, in which the interviewees were invited to tell a narrative of their bereavement. Narrative constitutes a central concept in this study. It refers to a particular form of talk, which is organised around consequential events. But there are also other, deeper layers that have been added to this concept. Several scholars see narratives as the most important way in which we make sense of experience. Personal narratives provide rich material for mapping the interconnections between individual and culture. As a form of thought, narrative marries singular circumstances with shared expectations and understandings that are learned through participation in a specific culture (Garro & Mattingly 2000). This study attempts to capture the cultural dimension of narrative with the concept of script , which originates in cognitive science (Schank & Abelson 1977) and has recently been adopted to narratology (Herman 2002). Script refers to a data structure that informs how events usually unfold in certain situations. Scripts are used in interpreting events and representing them verbally to others. They are based on dominant forms of knowledge that vary according to time and place. The questions that were posed in this study are the following. What kind of experiences bereaved daughters narrate? What kind of cultural scripts they employ as they attempt to make sense of these experiences? How these scripts are used in their narratives? It became apparent that for the most of the daughters interviewed in this study the single most important part of the bereavement narrative was to form an account of how and why the parent died. They produced lengthy and detailed descriptions of the last stage of a parent s life in contrast with the rest of the interview. These stories took their start from a turn in the parent s physical condition, from which the dying process could in retrospect be seen to have started, and which often took place several years before the death. In addition, daughters also talked about their grief reactions and how they have adjusted to a life without the deceased parent. The ways in which the last stage of life was told reflect not only the characteristic features of late modernity but also processes of marginalisation and exclusion. Revivalist script and medical script, identified by Clive Seale as the dominant, competing models for dying well in the late modern societies, were not widely utilised in the narratives. They could only be applied in situations in which the parent had died from cancer and at somewhat younger age than the average. Death that took place in deep old age was told in a different way. The lack of positive models for narrating this kind of death was acknowledged in the study. This can be seen as a symptom of the societal devaluing of the deaths of older people and it affects also daughters accounts of their grief. Several daughters told about situations in which their loss, although subjectively experienced, was nonetheless denied by other people.