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In this thesis, I take a close look at sasna, or religion, in the Praych Doung village at Kandal Province of Central Cambodia. More specifically, I analyze the religious behaviour and religious rituals of Praych Doung villagers who were ethnic Khmers, both men and women, with rather poor and uneducated backgrounds aged approximately from 25 to 45 years. I conducted a six-month-long field trip at Praych Doung village for this purpose. My aim is to illustrate what their religious behaviour is in practice, and to answer the question of why they do need/have religion, religious behaviour, and religious ritual, to name a few. I also examine the nature of belief for the Praych Doung villagers, as I seek to understand how and in what ways they believe in spirits and in other religious or supernatural forces and entities. For instance, I seek answers to the question of can the Praych Doung villagers´ belief in spirits be compared to belief in god in Western societies? The focus, then, is rather general, perhaps, but my point is to narrow the focus on one village at rural Cambodia and to report as well as I can about sasna and its intricacies there. The 'target people' of this study thus serves as the specific (or narrow) aspect of the focus, and I try to analyse the whole of religiosity of that people from their own perspective, which is to say from the local perspective, as I witnessed and experienced it. In Chapter 2, I pay attention to psychological functionalism of religion along the lines of both Bronislaw Malinowski (1925) and E. E. Evans-Pritchard (1979), who talked about religion providing for psychological needs and religion serving as an explanatory framework for workings of nature respectively. I will relate to these theories in Chapter 2 in analysing the Praych Doung villagers through a notion of 'causal explanation' of religion. In Chapter 3, I discuss the social functions of religion in the Praych Doung village, mostly focusing on moral matters, as I argue it is a shared morality and shared comprehension of religion that sustains the Praych Doung villagers´ social life and that creates social viability. I focus on this through Joel Kupperman´s analytical division of religious ethics into religious morals and religious supramorals. According to Kupperman, religious morals are moral codes and norms that incite feelings of guilt when transgressed (examples being not to kill or not to to steal), while the religious supramorals incite feelings of regret or inadequacy (examples being not to neglect the elderly or not to withdraw from joining shared rituals). If religioun sustains any kind of social viability, it is sustained within the realm of religious supramorals and not within the realm of religious morals, because it is within the realm of religious supramorals that the Praych Doung community is more fragile and suspect to change. It is not expected that the Praych Doung villagers would suddenly start killing each other (which would obviously alter the social equilibrium), but it is highly possible that the young start neglecting the elderly (because of a difference in their religious preoccupations) or the economically successful get less interested in the economically unsuccessful when it comes to shared rituals. I analyze the individual aspects first and the social aspects after in a bid to point out that, at least in Praych Doung village for the villagers I interviewed and encountered, religious life fundamentally reflects individual matters, problems, and life crises, and that the social functions of religion are an extension of these individual matters as they relate to other people´s individual matters in the moral context. Social cohesion is most fundamentally a balance of individuals´ relations and a shared understanding of each others´ – both religious and unreligious – actions. In Chapter 4, the last chapter, I analyze Maurice Bloch´s ideas on different contexts within people´s lives in which they act and orient themselves in different ways according to different meanings and conceptions that are embedded in the different contexts. I do this in the last chapter because, in my opinion, it serves as a decent background for everything discussed in earlier chapters. Are the ideas and arguments made in earlier chapters merely plausible in the religious context but not in the practical every day context? If it was so, it would surely change the meaning of the whole thesis, as it would render sasna less significant for the Praych Doung villagers. Is sasna merely a habitual ritual which is forgotten when the morning comes, the roosters crow, and one heads to the rice fields? Or is sasna somehow brought to the rice fields as well, making it an all-encompassing set of ideas for the Praych Doung villagers, affecting every aspect of Praych Doung humanity? Bloch namely discusses two important contexts, the religious context and the practical every day context, arguing that people might perceive the world in different ways within the different contexts. He further argues that an anthropologist would be mistaken to argue that a certain perspective in any given cultural group that the anthropologist observes is the culturally-specific perspective of that given group, because that perspective might merely belong to one context but not to another. For instance, it could be true that the Praych Doung villagers believe in spirits in the religious context but at the same time know that there are no spirits within the practical everyday context. If it were so it would reductionism to state that the Praych Doung villagers believe in spirits. In Chapter 4, I argue that the Praych Doung villagers do not have such abstract and analytical divisions of reality or perception into different conseptual contexts, and that sasna thus permeates the whole of the Praych Doung ethos. One of the main findings of the thesis, then, is the fact that the Prayh Doung villagers are deeply invested in sasna on the individual level, with sasna providing explanation for several life-crisis events and individual problems that the Praych Doung villagers experience in their lives. On the social level, religion offers them merely a kind of understanding on moral terms that other people are invested in religious matters, which sustains the community in the sense that there are no contradictory social ideas or understandings that could create animosities. The Praych Doung villagers are living in rather poor and uneducated conditions, which means their lives are not easy and comfortable and thus they have a need of causal explanation for the problems that they face in their every day lives. This is simply because they need to believe to be in control of their own lives, so that they could at least try to engage in protective measures when it comes to such things as diseases or misfortune. This gives the Praych Doung villagers feelings of hope and consolation. Also, the Prayh Doung villagers have never been familiar with Western kind of philosophical matters such as ontology and the nature of spirits (which they believe in). They do not have the same kind of analytical and abstract division of their lives into different categories, or contexts, than what Maurice Bloch suggested in the case of Indonesians. The question for the Praych Doung villagers is not so much about whether or not the spirits exist, or in which contexts. The spirits for them are more like a conceptual methodology of how they perceive themselves living in the world and controlling their own lives in it. Thus the spirits, for the Praych Doung villagers, do not either exist or not exist but, instead, they are either used or not used as conceptual tools.

Julkinen keskustelu viestintätyylien vaikutuksesta ympäristö- ja ilmastokäyttäytymiseen on ollut pitkään aktiivista. Yksi väittelyä herättänyt kysymys on syyllistämisen vaikutus: toimiiko syyllistäminen, vai kannattaisiko ihmisiä esimerkiksi kannustaa? Vastausta kysymykseen haettiin käyttäytymistieteellisellä satunnaistetulla kokeellisella tutkimuksella ilmastonmuutokseen liittyvien viestintäkehysten vaikutuksista käyttäytymisaikomuksiin. Koe toteutettiin osana ”Yhdessä kokeillen: Selvitys maataloustuottajille kohdistetusta ympäristöviestinnästä” (MATO) -hanketta. Teoreettinen viitekehys on viestinnän kehysteoria. Teorian mukaan maataloustuottajilla on mielessä monia näkökulmia elinkeinoonsa, ympäristö- ja ilmastoasioihin sekä politiikkaan. Näiden näkökulmien yhdistelmistä muodostuvat asenteet, mielipiteet ja vastaukset (kokeellisiin) kyselytutkimuksiin. Kehysteorian keskeisen väitteen mukaan viestinnän vastaanottajien eli maataloustuottajien näkökulmiin ja vastauksiin voi vaikuttaa kehystämällä viestintää. Vaikuttava viestintä on kehystetty siten, että se sopii vastaanottajien näkökulmiin. MATO-hankkeen ensimmäisissä vaiheissa tuli ilmi, että maataloustuottajat kokevat mediakeskustelun ja heille suunnatun ympäristöviestinnän syyllistävänä. Toisesta näkökulmasta sama viestintä näyttäytyy tietoa levittävänä, neutraalina ja toteavana. Kirjallisuuden perusteella tiedetään, että sekä syyllistävyys että ”neutraali” faktojen viestintä eivät ole vaikuttavimman viestinnän elementtejä. Tästä tuli lähtökohta, jonka pohjalta mallinnettiin uutisteksti maatalouden ilmastovaikutuksista – tutkimuksen kontrollikehys. Kontrollikehyksen lisäksi rakennettiin vaihtoehtoisia kehyksiä. Kehysten keskiössä oli maataloustuottajien ja heidän identiteettinsä korostaminen positiivisessa valossa. Identiteetti ja positiivisuus ovat teorian perusteella vahvistavia tekijöitä. Näiden pohjalta muodostuivat konkreettiset kehykset: 1) neutraali kontrolli, 2) tyhjä kontrolli (ei tekstiä), 3) kevyesti positiivinen ja 4) vahvasti positiivinen. Ensisijainen tutkimuskysymys liittyi kehysten vertailuun: nostavatko positiiviset viestinnälliset kehystykset maataloustuottajien 1) käyttäytymisaikomusta toimia ympäristö- ja ilmastoystävällisesti ja 2) koettua tarvetta kiinnittää huomiota ympäristöystävällisempiin käytäntöihin tilallaan suhteessa neutraaliin ja syyllistäväksi koettuun kehystykseen uutistekstistä, joka käsitteli maatalouden ilmastovaikutuksia? Esirekisteröity hypoteesi oli positiivinen molempien osalta: positiiviset kehykset nostavat käyttäytymisaikomuksia. Toissijaisina vastemuuttujina oli kysymyksiä viestinnän laadusta sekä poliittisen muutoksen tarpeesta. Analyysin keskiössä oli interventioiden keskimääräinen vaikutus, mutta lisäksi pystyi olettamaan, että taustatekijät moderoivat viestien vaikutusta eri alaryhmissä. Siksi eksploratiivista analyysia varten kysyttiin niin demografisia kuin arvoihin liittyviä kysymyksiä. Kohdepopulaatio oli suomalaiset maataloustuottajat. Käytännössä se tarkoitti vuonna 2018 maataloustukea saaneita maataloustuottajia. Osa populaatiosta eli tutkimukseen vastaajat satunnaistettiin eri interventioryhmiin. Vastaajia saatiin 1561, ja heistä analyysiin sisällytettiin he, jotka tekivät kyselyn loppuun, eli 1434 vastaajaa. Kuvailevan tarkastelun perusteella syntyi kuva populaation positiivisesta suhtautumisesta ilmastonmuutokseen. Kokeellisessa tarkastelussa pelkkiä keskiarvojen eroja tarkastellen huomattiin, että positiiviset kehykset nostavat maataloustuottajien käyttäytymisaikomuksia tehdä muutoksia tilallaan, mutta laskevat käyttäytymisaikomuksia etsiä tietoa. Nämä erot olivat suhteellisen pieniä. Tilastollisen testauksen perusteella ei ollut mahdollista hylätä nollahypoteesia kummankaan ensisijaisen vastemuuttujan osalta. Tutkimuksessa käytetyt kehykset eivät eronneet toisistaan tilastollisesti merkitsevästi. Vastaus tutkimuskysymykseen oli siten kielteinen: positiiviset ja kannustavat kehykset eivät nostaneet vastemuuttujien arvoja. Tilastollisen voiman puutteen takia estimaattien epävarmuus oli huomattavaa. Ensisijaisen tutkimuskysymyksen lisäksi positiivisista kehyksistä pidettiin enemmän ja niitä haluttiin enemmän. Niin tyhjä kuin positiivisetkin kehykset vähentävät tukea poliittiselle muutokselle. Eksploratiivisessa tarkastelussa monet taustamuuttujat, kuten koettu ilmastonmuutosriski ja sukupuoli, vaikuttavat moderoivan kehysvaikutuksia. Tilastollisen voiman puutteen ja suurelta eksploratiivisen tutkimusotteen takia tuloksia voi pitää hypoteeseina isommilla aineistoilla tehtävää jatkotutkimusta varten.

This master’s thesis focuses on any potential differences in how people with a high number of narcissistic personality traits present themselves and their self-image by using conversation analytic methods and utilizing Goffman’s theory on facework. Narcissistic personality traits are considered in this thesis as potentially atypical in interactional practices. The concept of face is used in demonstrating the public self-image that people create in social interaction. Every interaction is a possibility to work against the threats to the face by conducting facework. The research suggests that persons with a high number of narcissistic personality traits seem to be particularly sensitive to the presentation of self in social interaction. According to studies, narcissism appears to differ in social interaction from ordinary facework in the utilization of recognition. Conversation analysis qualitatively analyzes social interaction. The focus is on rules, patterns, and sequential actions. Conversation analysis is considered a technical method, however focusing on a very detailed level to the intersubjective meaning of the actions in the specific interaction. The research question is, how are the differences in the facework of narcissistic and non-narcissistic personalities characterized in face-to-face interaction? The empirical research in this thesis is based on research project called Facing Narcissism which explores narcissistic personality features in face-to-face social interaction. The data was collected from conversations between persons with a high number of narcissistic personality traits and persons with a low number of narcissistic personality traits. The data was analyzed by using conversation analytical methods. According to the research, narcissistic personalities might not benefit from the facework provided by the respondent and might be unable to benefit from the reciprocal facework. The empirical study of the thesis shows possible atypical facework by reversing the valence of the story. The extracts analyzed in the empirical research present that the persons with a high number of narcissistic personality traits might present themselves in a favorable light throughout the story by using the reverse of the valence in the story and self-sufficient face-saving actions. The discussion shows that more research is needed on the relationship between personality traits and interactional processes.

Tutkielman tarkoituksena on selvittää tupakoinnin sosiaalista ja kulttuurista paikkaa nuorisoasteen ammattiin opiskelevien elämässä. Tutkielmassa tarkastellaan miten tupakointi näkyy ammattiin opiskelevien arjessa ja minkälainen on heitä ympäröivä tupakointikulttuuri. Tutkielmassa myös kartoitetaan niitä syitä, jotka saavat ammattiin opiskelevat ensin aloittamaan tupakoinnin ja myöhemmin pitävät heitä siinä kiinni. Tutkimuksen taustalla ovat sosioekonomiset terveyserot. Ammattiin opiskelevista tupakoi päivittäin 40 prosenttia, kun lukiolaisista päivittäin tupakoivia on 12 prosenttia. Ammattiin opiskelevien elämäntavat näyttävät myös muilta osin jokseenkin eriytyneen lukiolaisten elämäntavoista. Erot elämäntavoissa heijastelevat tulevaa terveyttä ja johtavat tulevaisuudessa mahdollisesti sosioekonomisten terveyserojen suurenemiseen. Etenkin ammatillisen koulutuksen suosion noustessa väestöryhmien välisten terveyserojen kaventaminen tulee entistä tärkeämmäksi. Tutkimuksen aineistona käytetään viittä noin tunnin pituista fokusryhmähaastattelua, jotka järjestettiin syksyn 2009 ja kevään 2010 aikana kolmella paikkakunnalla Länsi-, Itä- ja Etelä-Suomessa. Aineiston analyysimenetelmänä on mukailtu teema-analyysi, jossa noudatetaan fokusryhmähaastattelun analysoimisohjeita. Aineistosta nousevan tulkinnan perusteella tupakointi on tärkeässä roolissa monien ammattiin opiskelevien arjessa. Vaikka tupakointia rajoitetaan ammatillisissa oppilaitoksissa yhä enenevissä määrin, nykytilanne tuntuu vielä olevan se, että oppilaitosten tupakointikulttuuri on paikoitellen hyvinkin voimakas. Tupakointiin ei juuri puututa ja opettajat esimerkiksi tupakoivat oppilaiden nähden tai jopa heidän kanssaan. Aineiston perusteella tupakointi on monille ammattiin opiskeleville olennainen osa koulupäivää, vapaa-ajalla tupakoidaan vähemmän. Aineistossa tupakoinnin aloittamisen ja jatkamisen syinä korostuvat sosiaaliset käytännöt. Lopettaminen on vaikeaa, koska tupakoinnista on tullut keskeinen osa arkea ja yhteistä olemista kavereiden kanssa. Se mielletään tavaksi, joka saa positiivisia merkityksiä. Fyysinen riippuvuus tupakasta sen sijaan pääsääntöisesti halutaan kieltää.

This thesis aims to examine the representation of the policy problem behind inclusion in education at the compulsory education level. The other purpose is to analyze how the inclusive education policies differ from the others at different levels: global, European, national, local and new philanthropy. The thesis examines policy papers by the actors at three highest-level actors: global-level the Organisation for Economic Cooperation and Development (OECD), European-level the European Union (EU), and national-level Finland. The perspective is to respect children’s rights and interests. The thesis theorizes inclusion in education historically, conceptually, and linguistically in Europe and in Finland. The thesis argues that inclusion in education is a value-based ideology and can be defined as a continuous process. Policies of inclusion in education are part of the broader global ideological objective of inclusive societies, which are against social exclusion. Along with globalization and Europeanisation, education policy as well has been globalized. As a result, the education policy can be seen as multilevel network governance where all actors cooperate. However, the OECD is at the of the network as an umbrella in global education policy and monitors the education policy of all actors. The thesis applies the post-structural What’s the problem represented? (WPR) approach by Carol Bacchi (2009) in order to examine the problem representation and conceptual logics behind social exclusion. Additionally, the WPR approach provided to problematize differences between the policies of the actors. According to Foucauldian post-structuralism, governed changes towards more inclusive education systems are slow because of different languages, cultures and welfare states. Inclusion in education as a value-based ideology is based on economic integration in order to provide quality competence-based education and lifelong learning in order to maintain employability which is a primary factor to involve all citizens in fast-growing diverse societies. Regarding the findings, inclusive education policies by all actors are against social exclusion, but the principles of subsidiarity define the effectiveness of the policies. In conclusion, the conceptual logics of the prevention of social exclusion are an accumulation of risks such as unemployment, lower socio- economic status and immigration. The main objective of the policies is to maintain employability. The most fundamental difference between the actors is linguistic or terminological. In conclusion, problematisation questions why Finland uses the term “equality”, whereas the other actors admit the current use of the term “equitable”, which provides diverse comprehension of non-binary individuals instead logics of binary gender. This problematisation, as a significant finding, emphasizes that there is a demand for broader research in gender studies in education policy. The thesis argues that underachieved “boys” in Finland might be something other than binary-defined boys who are at risk of social exclusion in adulthood.

This Master’s thesis examines the local civil society organisations’ perspectives and perceptions of the role of legal reforms in addressing gender inequalities in post-conflict Sierra Leone. The thesis focuses especially on the Gender Acts of 2007 and the Sexual Offenses Act of 2012. The thesis analyses the civil society organisations’ perspectives on legal reforms from three aspects: how legal reform processes are shaped by different local political actors, such as political decision-makers and the civil society, and their power relations; how legal changes and notions of women’s rights shape the lives and living conditions of women; and how the realities of everyday life influence the ability or willingness of women to seek formal legal protection against gender injustices. The theoretical framework of the thesis combines the 'liberal peace' discussion to feminist perspectives on gender equality, women’s rights and empowerment. The research methods used in this thesis include thematic interviews, participant observation and analysis of written documents. The empirical data were collected in Sierra Leone during March and April 2013. The research suggests that local political actors have ambiguously shaped the outcomes of legal reform processes. The diversity of interests and the complexity of cultural, social and political processes involved, have both contributed and hindered the legal reforms. The legal reforms address a significant gap in the legal protection of women. They also extend beyond the individual, have 'pacifying' effects on the society as a whole, and provide a chance of reflection about conventional gender-based violations. Enhanced legal protection and notions of women’s rights shape traditional gender roles, responsibilities and power relations, and are resisted as a consequence. The realities of everyday life, alongside with cultural, economic, social and political factors, influence the ability or willingness of women to utilise formal legal mechanisms. As a result, many women are left outside formal legal channels or continue to seek justice through alternative means. The thesis concludes that the 'liberal peace' logic is insufficient in capturing the complex and paradoxical nature of peacebuilding interventions. The research sheds light to the diverse ways in which peacebuilding outcomes are shaped, negotiated, utilised and rejected. Thus, the role of legal reforms in addressing gender inequalities in post-conflict societies in the global South should not be overstated. While meaningful and considered as a step to the right direction, legal reforms alone do not address the many underlying and paramount challenges that women continue to face in post-conflict societies in the global South.

The diverse range of threats to contemporary states mean that a high level of commitment to national defence is required effectively implement defensive doctrine. States need an accurate picture of the commitment to national defence among their citizens. However, research on the topic has been sparse. There is also limited knowledge regarding the factors that can be used to predict expressed commitment to national defence. This thesis examines data from the 2020 Advisory Board for Defence Information (ABDI) survey (N = 1169) on Finnish opinions on national defence using binary logistic regression. The survey consisted of in-person interviews (N = 500) and an online questionnaire (N = 669). The response rate for the survey was 21.8% for online participants and not reported for in-person interviews. Commitment to national defence is operationalised through questions on general and personal will to defend the country, which are examined separately and combined to represent the concept of national defence thought. The rate of positive responses to the dependent variables is examined by hierarchically constructing four regression models for each dependent variable followed by a final, simplified model. The chosen predictors are organised thematically and utilise demographic, socioeconomic, personal circumstance and geographic background information on the respondents. The primary predictors are the participants’ gender (53.9% male, 46.1% female) and age (age range 15-79). The thesis finds that the respondents’ gender and age are key predictors of expressed commitment to national defence. Men and older participants express higher levels of commitment compared to women and younger respondents. The respondents’ socioeconomic status, personal circumstance and geographic location are inconsistently associated with their expressed commitment to national defence. The association between commitment to national defence and gender does not change when additional predictors are added to the model. The respondents’ age is found be more strongly associated with their personal will to defend the country when controlling for their retirement status. This effect has not previously been identified in the literature and warrants examination in future research. The key finding of the study is the important role of gender and age as predictors of commitment to national defence.

This thesis examines employee perspectives about the concept of employee engagement and dialogical communication’s role in enacting it. It approaches simplistic and instrumentalist views with scrutiny and explores more complex and profound understandings of the definitions, value, outcomes, and antecedents of employee engagement. Employee voice has been largely absent in engagement discourse, and both engagement and communication research have overwhelmingly ignored communication’s role in enacting engagement. To expand these narrow views, the research questions in this thesis investigate how employees understand the concept of employee engagement, the tensions or problems it may entail, and the role of dialogic communication in enacting it. A case study in a Finnish energy company consisted of semi-structured, individual interviews with 10 employees from different units. Qualitative content analysis combining data-driven and concept-driven strategies functioned as the method of analysis for the interview data. The results of the analysis suggest that in addition to genuine opportunities to influence issues in a work community, employees appreciate transparency and open communication about how their voice had an effect. The interviewees considered features of dialogic communication as important antecedents of engagement, but other antecedents were meaningful as well, such as sufficient resources, clear structures and goals, and formal and informal meetings. In addition, the role of self-determination and autonomy were present in accounts of both the definitions and antecedents of employee engagement. The interviewees recognized both beneficial and adverse outcomes of engagement. Therefore, employee perspectives of engagement are more complex and versatile than suggested by previous research or hyperbolic discourses. However, the multiple meanings attached to the employee engagement concept sustains its previous problems of vagueness and indistinctiveness. The thesis highlights the need for expanding the previously narrow views of employee engagement. Demands for dialogic employee engagement challenges organizations to balance between different priorities, such as providing both agency and guidance, and encouraging diverse views while aiming for unity and shared culture.

Hyvinvointierojen kaventaminen on ollut kärkitavoitteita Suomen politiikassa jo vuosikymmenien ajan. Edelleen hyvinvointierot ovat sitkeästi säilyneet ja heikompi hyvinvointi kasaantuu heikoimmassa sosioekonomisessa asemassa oleviin väestöryhmiin. Työttömyyden on todettu olevan merkittävä tekijä yksilön köyhyysriskin kasvamisen ja heikon hyvinvoinnin kannalta. Tässä tutkielmassa pyrittiin laadullisen haastattelututkimuksen avulla selvittämään työttömien nuorten käsityksiä toimeentulosta, hyvinvoinnistä sekä näiden välisestä yhteydestä. Tutkielman aineisto koostui kolmesta 20-29-vuotiaiden työttömien nuorten ryhmähaastattelusta. Haastattelut kerättiin loka-marraskuussa 2016 osana ECOSOS-tutkimushanketta, jossa tutkittiin ekologisesti ja sosiaalisesti kestäviä työn ja toimeentulon muotoja erityisesti nuorten näkökulmasta. Tässä tutkielmassa hyvinvoinnin teoreettisena taustana on käytetty Pohjoismaisessa hyvinvointitutkimuksessa tunnettua ja käytettyä Erik Allardtin hyvinvoinnin ulottuvuuksien teoriaa. Aineisto analysoitiin teoriaohjaavan sisällönanalyysin keinoin. Tulokset osoittivat, ettät työttömät nuoret kokivat vaikeuksia täyttää kohtuulliseen elintasoon vaadittavia perustarpeita. Niukka taloudellinen tilanne aiheutti jatkuvan taloudellisen suunnittelun ja tulojen epävarmuuden vuoksi myös psyykkistä kuormitusta ja stressiä. Niukka toimeentulo myös rajasi elämistä ja se vaikutti sekä elintasoon, sosiaalisiin suhteisiin että itsensä toteuttamisen mahdollisuuksiin. Hyvinvointi ja sen komponentit rakentuivat nuorten puheessa elintasosta ja perustarpeiden tyydyttämisestä, sosiaalisista suhteista sekä itsensä toteuttamisen mahdollisuuksista, jotka mukailivat Allardtin hyvinvoinnin ulottuvuuksia (elintaso, yhteisyyssuhteet ja itsensä toteuttamisen muodot). Toimeentulon ja hyvinvoinnin yhteyttä tarkastellessa nuorten puheesta nousi toimeentulon merkitys perustarpeiden täyttämisessä. Lisäksi rahan riittäminen myös muuhun, kuten vapaa-ajan aktiviteetteihin, harrastamiseen ja muihin itsensä toteuttamisen muotoihin koettiin olevan keskeinen asia riittäväksi koetussa toimeentulossa. Tutkielma osoitti, että työttömät nuoret kokivat toimeentulovaikeuksia ja riittävä toimeentulo oli nuorten puheissa sidoksissa hyvinvoinnin ylläpitämiseen. Tulokset vahvistivat aiempaa tutkimusta työttömien merkittävästä köyhyysriskistä ja toimeentulovaikeuksien yleisyydestä. Työttömyyden aiheuttama taloudellinen niukkuus luo ylimääräisiä stressitekijöitä ja psyykkistä kuormitusta, jotka pitkään kestäessään nostavat terveyden heikkenemisen riskiä ja näin ollen vaikeuttavat työttömän uudelleen työllistymistä. Työttömien nuorten hyvinvoinnin tarkastelu laadullisin keinoin antaa mahdollisuuksia muun muassa työllistymistoimenpiteiden kehittämiselle sekä työttömän yksilölliselle kohtaamiselle, jota vaaditaan työllistymisen esteiden muodostuessa yksilöllisesti.

This study examines how corporate sustainability discourses are constructed and utilized for building corporate legitimacy during global crises by the Nordic international financial institutions (Nordic Finance Group) through the conceptual lens of strategic corporate sustainability communication and discursive legitimacy theory and held up against the scrutiny of critical discourse analysis. In the analysis, two overarching ways to talk about corporate sustainability were found: Integrative and Instrumental. In practice, instead of more integrated understanding(s) of corporate sustainability, the Nordic IFIs seem to construct most of their argumentative legitimacy schemes on interdiscursive framings of corporate sustainability. Furthermore, the critical discourse analysis revealed that this legitimacy is signalled through ‘Purpose’, ‘Responsibility’, ‘Conformity’, and ‘Capability’ corporate sustainability discourses, respectively. Importantly, by mimicking the crisis specific topical discursive patterns, the Nordic IFIs attempt to seize the communicative opportunities to convey legitimacy narratives and mitigate the risks the sudden societal disturbances might create. The sustainability discourses utilized by the Nordic IFIs seem to advocate neoliberal ideology and global capitalism by building a narrative of action and utility around ´sustainable finance´. The analysis reveals that the Nordic IFIs rely on various co-existing discursive legitimation strategies during crises. The analysis identifies the use of four distinctive discursive legitimation strategies, namely, authorization, rationalization, narrativization and moralization. This study also argues that the concepts of ‘corporate sustainability’ and ‘sustainable finance’ can be seen as discursive legitimation tools. Furthermore, strategic corporate sustainability communication should be seen as a proactive corporate strategy and strategic practice to seek legitimacy.