We contrast two understandings of traditional knowledge: as enframed in the discourse of modernity (MTK), and as generated in the practices of locality (LTK). Where `indigenous knowledge' is opposed to science, it always appears in the guise of MTK. This modernist understanding rests on a genealogical model of transmission that separates the acquisition of knowledge from environmentally situated practice. For local people, by contrast, traditional knowledge is inseparable from the practices of inhabiting the land that both bring places into being (...) and constitute persons as of those places. To illustrate the meaning of LTK, we describe how Saami people in northernmost Finland perceive their environment, focusing on their experiences of the weather. These are shown to be embedded in life-histories, dependent on tasks of travel, multisensory, crucial to spatial orientation and the co-ordination of activities, and seasonally periodic. To regard people's knowledge of the weather as an aspect of tradition means thinking of tradition as process rather than substance, as part of a way of life conceived not as the enactment of a received script but as the continual negotiation of a path through the world. Here there is no contradiction between continuity and change. LTK, we show, is tantamount to skill: a property of the whole organism-person, having emerged through a history of involvement in an environment. From the perspective of LTK, there is no opposition between traditional knowledge and science. For science is itself a form of LTK, differing from other forms in the practices through which it is generated, rather than in the epistemological status of the knowledge itself. (shrink)

The aim of this study was to investigate how job crafting, work engagement, and workaholism were related in public sector organizations. The participants were civil servants from three Finnish public organizations, representing different professions, such as school personnel, secretaries, directors, parking attendants, and ICT specialists. We duly operationalized job crafting, work engagement, and workaholism by using the Job Crafting Scale, the UWES-9, and the Work Addiction Risk Test. The current study focused on the Finnish public sector, since work engagement is (...) recognized at the governmental level and has been shown to be strongly and positively associated with economic activity and productivity, while workaholism is associated with poor wellbeing. We analyzed the data by using structural equation modeling and found that three job crafting dimensions were strongly intertwined with one another. These dimensions were increasing structural job resources, increasing social job resources, and increasing challenging job demands. In the structural model, dimension “increasing structural job resources” was positively related to work engagement, whereas dimension “decreasing hindering job demands” was negatively associated with workaholism. This study highlighted the relevance of employees learning to balance their job resources and demands. We recommend that, in the public sector, employees be systematically encouraged to practice job crafting behavior by enabling them to increase structural job resources. These results are of high relevance, considering the heavy workload of public sector employees during the COVID-19 pandemic. (shrink)

Sigfridus Aronus Forsius : an astronomer and philosopher of nature during the Nordic Renaissance.

Learning penetrates religion in many ways. Primary religious socialisation – sometimes referred to as religious nurture – is the process by which children are explicitly and purposefully taught to do things religiously or they learn implicitly by following what their families and other people around them do, speak and feel. In secondary religious socialisation one sets about learning something additional to or different from what was learned and internalised in one’s religious or non-religious childhood home and surroundings. Secondary socialisation may (...) also entail processes of unlearning something previously learned in order to grasp and master the skills, ways of thinking and feeling, and discursive habits of the new worldview and context of life. Learning in both primary and secondary socialisation can in some cases turn into a thoroughly religiously informed way of life. Alternatively, religious learning may not always be sufficiently lengthy and committed to result in full socialisation. Many people engage in religion merely in special situations or turning points in life, and after that particular need is over, religion loses its acute significance. Furthermore, religious learning may also have intended or unintended effects and consequences beyond the more strictly bounded religious sphere and may come to be reflected in personal and relational life much more widely. (See Long and Hadden 1983; Sherkat 2003; Collet Sabe 2007; Berliner and Sarró 2008; Erricker, Ota and Erricker 2012; Scourfield et al. 2013; Klingenberg, Sjö and Broo 2019.). (shrink)

The well-known impairments in the social use of eye-gaze by children with autism have been chiefly explored through experimental methods. The present study aims to contribute to the naturalistic analysis of social eye-gaze by applying Conversation Analysis to video recordings of three Finnish children with a diagnosis of autism, each interacting with familiar others in ordinary settings . The analysis identifies two interactional environments where some children with autism show eye-gaze related competence with respect to gazing at their co-participants: these (...) are when the child carries out an initiating action or a responsive action . We discuss how this qualitative analysis of interactional structure could be extended using quantitative methods and eye-tracking technology in order to develop a better understanding of the disorder. Keywords: Autism; eye-gaze; conversation analysis; social interaction; interactional competence. (shrink)

The well-known impairments in the social use of eye-gaze by children with autism have been chiefly explored through experimental methods. The present study aims to contribute to the naturalistic analysis of social eye-gaze by applying Conversation Analysis to video recordings of three Finnish children with a diagnosis of autism, each interacting with familiar others in ordinary settings. The analysis identifies two interactional environments where some children with autism show eye-gaze related competence with respect to gazing at their co-participants: these are (...) when the child carries out an initiating action or a responsive action. We discuss how this qualitative analysis of interactional structure could be extended using quantitative methods and eye-tracking technology in order to develop a better understanding of the disorder. Keywords: Autism; eye-gaze; conversation analysis; social interaction; interactional competence. (shrink)

Cultural appropriation is a timely topic that has been taking up a lot of space in public discussions. The concept is often applied in heated debates aimed at calling out’ different actors and actions as appropriation, or on the other hand to defend against such accusations. This thematic issue seeks to look at the topic from a broader and more nuanced perspective, asking what different expressions of appropriation appear in the field of and in relation to religion and spirituality. What (...) discourses and discussions emerge around instances of religious and spiritual appropriation? And how is appropriation understood, negotiated or problematized within, across and around different religious and spiritual groups? The publication is part of the research project ‘Learning from Religion and Spirituality’ (Academy of Finland 2019-2023) [325148]. (shrink)

The present study investigated whether another individual’s gaze direction influences an observer’s affective responses. In Experiment 1, subjective self-ratings and an affective priming paradigm were employed to examine how participants explicitly and implicitly, respectively, evaluated the affective valence of direct gaze, averted gaze, and closed eyes. The explicit self-ratings showed that participants evaluated closed eyes more positively than direct gaze. However, the implicit priming task showed an inverse pattern of results indicating that direct gaze was automatically evaluated more positively than (...) closed eyes were. Experiment 2 confirmed that the opposite patterns of results between the two tasks were not due to differences in presentation times of the gaze stimuli. The results provide evidence for automatic affective reactions to eye gaze and indicate a dissociation between explicit and implicit affective evaluations of eyes and gaze direction. (shrink)

Our article has two aims: first, to track the ethos of learning and the importance of the guru–disciple relationship in the Amma movement, and secondly, to explore the ways in which one Finnish disciple frames her life though this special relationship. The narrative of the disciple becomes especially interesting in that she is a long-term devotee from Finland who has a background in formal academic learning and works in a socially highly valued and demanding profession – and yet has chosen (...) to invest a considerable amount of time and energy to spirituality and committed herself to a close and intimate guru–disciple relationship that guides her personal and work life as well as her overall understanding of learning. Our case study, drawing especially on such materials as Amma’s public discourse and one extensive individual narrative, complemented by ethnographical observations in the ashram in India, shows how pervasive the language and ethos of learning can be in a spiritual context, and what the intimacy of the teacher–student relationship may provide to highly educated individuals in contemporary largely secular Western society. (shrink)

In this article, we explore the learning of newcomers in a religious community through a micro-sociological approach, making use of Jean Lave and Etienne Wenger’s (1991) notion of “legitimate peripheral participation” to conceptualize initial stages of inclusion and involvement in social practice. Our case study concerns Orthodox Christianity and is based on material gathered through fieldwork in a course targeting potential new members organized by a Finnish Orthodox parish. In the analysis, we inquire into how beginners learn skilful participation in (...) Orthodox liturgical life, and specifically embodied ritual conduct. This learning takes place primarily through participation in real-life divine services. The article highlights challenges faced by beginners in acquiring the embodied repertoire of Orthodox ritual, including adapting to the artistic use of ritual gestures, and negotiating the meanings produced through them. Furthermore, it also illustrates how nuanced dynamics between newcomers and old-timers influence the learning process. (shrink)

Because of the gross difficulties in measuring the societal impact of academic research, qualitative approaches have been developed in the last decade mostly based on forms of interaction between university and other societal stakeholders. In this paper, we suggest a framework for qualitative analysis based on the distinction between three dimensions of societal impact: epistemological, artefactual and interactive-institutional. The epistemological dimension addresses what new research results and understanding of relevant phenomena have contributed to solving of technological and societal problems. The (...) artefactual dimension comprises analysis of the artefacts, methods, tools and services through the use of which societal impact is realized. Finally, in the interactional–institutional dimension the forms and forums of collaboration between university and other societal actors are explored. The model is elaborated by analyzing the work of three university research groups in different disciplines. The framework may be used in articulating formative and dialogical peer evaluation of research to foster learning and social improvement as well as in evaluation of research proposals and research programs. (shrink)

An interview with Terhi Utriainen by Linda Woodhead.

This issue of Approaching Religion is dedicated to Terhi Utriainen, Professor of the Study of Religions at the University of Helsinki. It is published on the 7 November 2022, Terhi’s sixtieth birthday, and contains reflections and research articles written by Terhi’s colleagues in Finland, the UK and the Netherlands. All the research articles address the theme of rituals, which is one of Terhi’s special foci of interest as a scholar of religion. This editorial first outlines (...) class='Hi'>Terhi’s academic career and then introduces the individual texts that make up the issue. (shrink)

New Proposals for New Questions Nuevas propuestas para nuevas cuestiones In six sections, the volume deals with different questions of political philosophy. The first section focuses on democratic theories, the second on conceptual debates, discussing topics such as collective rights, the terrorist phenomenon, Libertarianism and conceptions of freedom. In a third section on contemporary debates, perspectives on sovereignity and legitimacy as well as discourse theory versus political liberalism are discussed. The volume also features essays on democracy and law, and in (...) a section entitled oJudicial construction of democracyo papers on constitutional reviews by judges in the Netherlands as well as the construction of democracy in the context of Latin-American democracies. Finally, in the last section the volume deals with the European Constitutional Treatise, analysing the arguments and examining the legitimacy crisis and the main objections displayed against this treatise. Contents I. On Democratic theory / Teoria de la democracia: Eerik Lagerspetz: The Problem of the Common Good in Democratic Theory Sergiy Maksymov: The Kantian Project of the Law Governed Society and New Democracies II. Conceptual debates / Debates conceptuales: Martin Blanchard: Recognition and the Case of Indigenous Reparations: A Habermasian Critique of Habermas Bronik Matwijkiw: The failed Model of Terrorism Susumu Morimura: The Libertarian View of Human Nature Jonathan E. Soeharno: Freedom as Second Nature. Exploring the value of Hegel's concept of Autonomous Personality for Global institutional theory Hashimoto Tsutomu: On the Concept of Positive and Negative Liberty III. Contemporary debates / Debates contemporaneos: Terhi Kiiskinen: Sovereignty Revisited: On Inalienable Constitutional Power Luiz B. Leite Araujo: A Decade of Debate: Discourse Theory versus Political Liberalism IV. Democracy and law / Democracia y derecho: Kenneth E. Himma: Does it really mather whether a Judicial Decision is morally Legitimate? The practical implications of Judicial Illegitimacy in a otherwise Legitimate State Carl Lebeck: Commitments, Rules and the limits of Constitutionalism Oliver W. Lembcke: Exception Rules? Freedom and the Order in a State of Exception Bart van Klink: Does Necessity knows no Laws? Application of Law in a State of Exception Costanza Margiotta: Ideas and Values of the oLegalo State Jiri Priban: Constitution-Making. Morality and Legal Symbolism: on Identity, Temporality and Differentiation of the legal, political and moral Systems V. Judicial construction of democracy / Construccion judicial de la democracia: Maurice Adams: Judging the Constitution: the Third Way. Some reflections on the introduction of Constitutional Review by Judges in The Netherlands Larry Alexander: What is the Problem of Judicial Review? Roberto Corona Copado: Las reglas del juego democratico. La Suprema Corte de Justicia de Mexico en la solucion de controversias entre organos del poder politico desde 1995 Jose de J. Ibarra Cardenas: La construccion judicial de la Democracia en Iberoamerica VI. Deliberation on European constitutional norm / Deliberacion sobre la nueva constitucion europea: Olaf Tans: Deliberating European Constitucional Norms. An Analysis of arguments Carla M. Zoethout: The Court and the Charter or Who Guards the Court of Justice of the EU under the new Constitution?. (shrink)