Browsing by Subject "dialogism"
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(2011)This study deals with social representations of social order in Finland. While empirically testing a recent theoretical model of social order representations (Staerklé, 2009), I also investigated the role of values in social representation. Additionally, by including a group diagnosed with autism spectrum disorders (ASDs) into my study, I explored the roles that reflexivity and perspective taking on the one hand, and marginalisation on the other, have in representing social order. I therefore compared social order representation contents and processes of an undefined group of Finnish people (N = 281) with a group of Finnish people diagnosed with ASDs (N = 36), using a mixed method, questionnaire-based design, which included both open and closed questions. Quantitatively, my methods were based primarily upon confirmatory factor analyses and correlation procedures. Qualitatively, I used discourse analysis based in Hallidayan (1978) linguistics, rhetorical analyses based in the methods outlined by Burke (1945; 1950), and Greimas’s (1966/1983) actantial model. While focusing upon the dialogism paradigm within social representations theory (Marková, 2003), I had two theoretical aims. First, I began an articulation of treating values as part of the meaning in representation. Second, I explored the development of a social semiotic approach to representation, which included power dynamics as part of representation processes. Empirically, the Staerklé model held up well and largely conformed to its theoretical underpinnings. The participants demonstrated all of the social order conceptions proposed by Staerklé. Based upon the results, I did, however, suggest some modifications to the model due to some awkwardness related to marginalisation, Finnish-style liberalism, and the welfare state. Results showed that overall, Finnish people conceptualise social order in terms of an equality/inequality thema influenced heavily by security value expressions and power dynamics, while anchoring that understanding in the modern welfare model. Differences in positioning towards that common understanding were related to marginalisation, differences in perspective taking, and different ways of expressing power. I concluded by suggesting that representation is very much a motivated process with value-laden contents, and that social representations research needs to better incorporate these dimensions into its agenda.
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(2015)The purpose of this thesis is to problematize the complexity and the variety of voices that dialogued by the end of the third century a.D. in Rome in order to contribute to shape the phenomenon we have come to know as Christianity. The research question is:as opposed to using just a source associated with the Church, what additional perspectives are provided by the juxtaposition of more voices in order to conceptualise alterity within Christianity in this foundational moment? In order to answer it, I use three sources (Eusebius’ Historia Ecclesiastica, Lactantius’ De Mortibus Persecutorum and the Memoria Apostolorum graffiti in Via Appia, Rome), which provide a variety of voices associated with a range social actors. The objective is to give a broader account of Christian alterity in late antiquity by means of applying a dialogic approach. Originally proposed by Mikhail Bakhtin, this hermeneutic paradigm seeks to juxtapose the voices of all the social actors implied in order to show the conflict between. Given that it would not be possible to juxtapose all the possible sources, I base my analysis in a historical framework grounded on secondary literature that also acts as a metadiscursive context to interpret the sources. I make use of mixed methods based on content analysis, using MaxQDA to code segments in all three sources and then analyse their frequencies in order to delineate which variables are more relevant to analyse. I thereafter present comments; first analysing only Eusebius’ text, then analysing all three together and showing the conflict between them. Finally, I contrast both conceptualisations. My main conclusion is that an open ended account of history represents alterity in a more complex way that allows researchers to make folk discourses visible, as was the case for these three sources, despite having the risk of being more chaotic.
Now showing items 1-2 of 2