Redistribution of moisture and ions in cement based materials

There were two principal objectives for this thesis. The first was to develop a methodology and evaluation model of moisture redistribution in order to make the future relative humidity in a screeded concrete slab predictable. The second objective was to develop a method to determine the critical humidity for ion transport in concrete. Residual moisture in screeded concrete slabs may be redistributed to the top screed surface under a semi-permeable flooring, thus elevating the relative humidity, RH, and possibly exceeding the critical humidity level. Passing the critical humidity level may result in material damage to the flooring and adhesive. In order to avoid such damage there is a need of a methodology to estimate the maximum humidity obtained underneath flooring. The redistribution of residual moisture may increase the concentration of alkali at the contact area between the adhesive and concrete. This alkali increase may initiate and sustain adhesive deterioration, which is a common moisture related damage. Several screeded concrete slabs with PVC flooring were prepared to reproduce and monitor moisture distribution and the subsequent redistribution. The moisture distribution before flooring and after a certain period of redistribution is presented. In addition, sorption isotherms including scanning curves were determined in a sorption balance for materials used in the floor constructions, viz, w/c 0.65 concrete, w/c 0.4 concrete, w/c 0.55 cement mortar, and Floor 4310 Fibre Flow, a self levelling flooring compound. Repeated absorption and desorption scanning curves starting from the desorption isotherm were also investigated. The measurements performed made it possible to develop both a qualitative and quantitative model of moisture redistribution and to quantify the humidity achieved under the flooring. The hysteresis phenomenon of the sorption isotherm is considered in the model. The model is well suited for estimations of the future RH underneath flooring in a screeded concrete slab and may also be used on homogeneous slabs. Results from previous research suggested that early drying of the concrete slab can mitigate the increase in relative humidity that occurs when an impermeable floor covering is installed. A study was conducted to verify these results. The results of this new study of the effects of early drying could not demonstrate any significant difference between an early and late dehydration. The redistribution of ions under different moisture conditions was investigated with a newly developed method. The method is divided into a preconditioning of test specimens and also a method to determine the redistribution of potassium ions. This preconditioning provides a well defined moisture condition of the specimen, which is important for determining the critical humidity for the transport of ions. The redistribution is detected by examining the ion content distribution before and after the preconditioning of ion species already present in the concrete. Previous research in this area has been conducted through adding chloride ions to the specimens. However, redistribution of chloride ions is impeded in that they bind to the inner pore surfaces, which poses a risk that the critical moisture level may be affected/misjudged

Worldviews and Integrative Education : A Case Study of Partially Integrative Religious Education and Secular Ethics Education in a Finnish Lower Secondary School Context

The purpose of this study is to examine partially integrative religious and secular ethics education in the Finnish context. By studying experiences and viewpoints relating to partially integrative teaching of religious education (RE) and secular ethics in a lower secondary school context, this study aims to highlight relevant meanings and problems relating to learning in the integrative teaching of RE and secular ethics. While Finnish RE and secular ethics teaching is separative on the level of the National Core Curriculum for Basic Education, some lower secondary schools have started to implement partially integrative practices, where the different curricula of RE and secular ethics are taught integratively in the same classrooms. This study is an article-based thesis comprised of three original refereed research articles (Åhs, Poulter & Kallioniemi 2016, 2019a & 2019b). These articles investigate the views of pupils, the teachers, headteachers and the parents or guardians of the pupils relating to possibilities and issues in integrative classrooms of religious education and secular ethics. The study investigates these themes through three research questions: 1. What are the pertinent views and meanings given in relation to an integrative space of learning religions and worldviews? 2. How do pupils perceive and view an integrative space for learning in the light of their experiences? 3. How do different stakeholders in education: parents, teachers and head teachers view integrative classrooms? The study was implemented with a mixed methods approach and a variety of different data was gathered from a total of four lower secondary schools implementing partially integrative teaching of religious education and secular ethics in the metropolitan area of Helsinki. The data of the study consists of questionnaires to pupils attending partially integrative religious and secular ethics education (N=174), individual pupil interviews (N=40), survey data from the guardians of the pupils (N=174), interviews of teachers and head teachers (N=6) and group interviews of pupils (N=38). The quantitative questionnaire data was analysed with SPSS and the qualitative data with qualitative content analysis. The results of this study indicate that while there are many challenges in implementing integrative practices within a separative system of religious education and secular ethics, the majority of the pupils, teachers and guardians of the pupils view integrative practices as a positive phenomenon in relation to learning and dialogue about religions and worldviews. These positive views were attributed to the possibility of discussing religions and worldviews across religious education and secular ethics group boundaries, the presence of friends across these different groups, and the equality of pupils in relation to school timetables, materials and teaching arrangements. The pupils especially appreciated opportunities to hear about and discuss religious and worldview themes as they appeared in the lived lives of other pupils. These views and discussions appeared in partially integrative classrooms where inclusivity and a safe space were created and pupils were not expected or forced to present their own views but could do so of their own volition. The safe space in which to explore these themes relied on the presence of friends, teacher reflexivity and sensitivity towards various different worldview positions, and mutual attentiveness and goodwill towards the experiences of others. The results also indicated challenges in implementing partially integrative practices. Some pupils highlighted the need for religious education and secular ethics to be taught separatively. This was mainly due to the fact that in their minds a separative form of teaching could better provide knowledge about the pupils’ own religion and a safe space to learn about it. In the case of pupils from secular ethics groups, an integrative form of teaching was sometimes associated with the presence of religious themes, which were largely absent in the separative classes of secular ethics. While the teachers saw that implementing integrative practices within a separative system was challenging in many respects, they highlighted that partially integrative teaching could provide new platforms for learning religions and worldviews together that a fully separative form of RE and secular ethics could not offer. The guardians saw that partially integrative teaching of religious education and secular ethics provided the pupils with a more comprehensive view of different positions regarding religions and worldviews and mirrored society more accurately, since other contexts of study and work would require the pupils to encounter many different religions and worldviews. When interpreting the results, it is necessary to take into account the partially integrative nature of the classrooms and the previous experiences of separative RE and secular ethics of pupils and parents. Based on the research results, it could be claimed that possibilities to implement integrative teaching should be taken into consideration when developing the RE and secular ethics in lower secondary school. Reflection in relation to positionality of different religions and worldviews in the classroom seems to be important when developing and implementing such teaching. Especially the equality of different worldviews in the classroom and noting the individuality and heterogeneity in worldviews can be seen to be important parts of this reflexivity. Keywords: worldview education, religious education, secular ethics, integrative education, basic educationTämä väitöskirjatutkimus tarkastelee osittain integroitua uskonnon- ja elämänkatsomustiedon opetusta suomalaisessa peruskoulussa. Tutkimuksen tarkoituksena on selvittää, mitä keskeisiä kokemuksia, merkityksiä ja mahdollisia ongelmia liitetään osittain integroidusti toteutettuun uskonnon- ja elämänkatsomustiedon opetukseen. Vaikka suomalainen uskonnon- ja elämänkatsomustiedon opetus on eriytetty eri opetussuunnitelmiin valtakunnallisella tasolla, eräät koulut toteuttavat katsomusaineiden opetusta osittain yhdistetysti peruskoulussa. Tämä tutkimus kohdistuu yläkouluun. Tämä artikkeliväitöskirja koostuu kolmesta vertaisarvioidusta tieteellisestä julkaisusta (Åhs, Poulter & Kallioniemi 2016, 2019a & 2019b), jotka käsittelevät oppilaiden, opettajien, rehtorien ja huoltajien kokemuksia ja näkemyksiä uskonnon ja elämänkatsomustiedon osittain integroidun opetuksen mahdollisuuksista ja ongelmista. Väitöskirjan päätutkimuskysymykset ovat: 1. Millaisia näkemyksiä ja merkityksiä liitetään osittain integroituun uskonnon- ja elämänkatsomustiedon opetukseen? 2. Mitkä ovat oppilaiden näkemykset osittain integroidusta opetuksesta omien kokemustensa valossa? 3. Millaisia näkemyksiä oppilaiden huoltajilla, opettajilla ja rehtoreilla on osittain integroidusta katsomusopetuksesta? Tutkimus toteutettiin monimenetelmällisesti ja tutkimuksen aineisto kerättiin neljästä helsinkiläisestä yläkoulusta. Aineisto koostuu oppilailta kerätystä kyselyaineistosta (N=174), oppilaiden haastatteluista (N=40), oppilaiden huoltajilta kerätystä lyhyestä kyselystä (N=174), opettajien ja rehtorien haastatteluista (N=6) ja oppilaiden ryhmähaastatteluista (N=38). Kvantitatiivinen kyselyaineisto analysoitiin SPSS- ohjelman avulla ja kvalitatiivinen haastatteluaineisto laadullisella sisällönanalyysilla. Tulokset osoittavat, että valtaosa oppilaista, huoltajista ja opettajista piti osittain integroitua uskonnon- ja elämänkatsomustiedon opetusta myönteisenä ilmiönä oppimisen ja katsomusdialogin kannalta. Opetuksen myönteiset vaikutukset liittyivät oppilaiden mahdollisuuksiin keskustella uskontoihin ja muihin katsomuksiin liittyvistä teemoista uskonnon- ja elämänkatsomustiedon opetuksen ryhmärajat ylittäen, ystävien läsnäoloon katsomusryhmästä huolimatta sekä oppilaiden yhdenvertaisuuteen koulun aikatauluissa, opetusmateriaaleissa ja opetuksen järjestelyissä. Oppilaat arvostivat mahdollisuuksia keskustella siitä, miten uskonnot ja muut katsomukset näkyvät muiden oppilaiden eletyssä elämässä. Nämä keskustelut olivat mahdollisia niissä integroidun opetuksen luokkahuoneissa, joissa tarjottiin turvallinen tila, jossa oppilaan ei odotettu edustavan tiettyä katsomusta vaan hän sai kertoa omista näkemyksistään omilla ehdoillaan. Oppilaat korostivat, että tämä turvallinen tila rakentui ystävien läsnäolosta, yhteisesti osoitetusta huomiosta ja arvostuksesta eri näkemyksiä kohtaan, sekä opettajan reflektiivisyydestä ja sensitiivisyydestä eri uskontoja ja katsomuksia kohtaan. Oppilaiden huoltajat ja opettajat näkivät, että kokemukset integroidusta opetuksesta voivat tarjota oppilaille monipuolisemman kuvan eri katsomuksista, täten heijastellen sitä moninaista yhteiskuntaa, johon oppilaat ovat kasvamassa. Osittain integroidun katsomusopetuksen toteuttamisessa on myös haasteita eriytetyn uskonnon- ja elämänkatsomustiedon opetusmallin puitteissa. Osa oppilaista korosti eriytetyn uskonnon opetuksen tarvetta ja merkitystä. Näille oppilaille eriytetty opetus tarjosi enemmän tietoa heidän omasta uskonnostaan ja tilan, jossa tätä tietoa saattoi omaksua ja keskustella siitä. Osa elämänkatsomustiedon oppilaista puolestaan kertoi, että yhteinen opetus korosti enemmän uskontojen roolia ja näkyvyyttä verrattuna elämänkatsomustiedon opetukseen. Opettajat kertoivat, että osittain integroidun opetuksen toteuttaminen eriytetyn järjestelmän puitteissa oli haastavaa aikataulujen ja asiasisällön määrän vuoksi. He korostivat silti, että osittain integroitu opetus tarjosi uudenlaisen oppimisympäristön keskustella ja oppia katsomuksista, joita eriytetty opetus yksinään ei voinut tarjota. Tuloksia tulkittaessa on muistettava, että niin opettajilla, oppilailla kuin huoltajillakin on aiempia kokemuksia eriytetystä uskonnon- ja elämänkatsomustiedon opiskelusta. Tutkimustulosten pohjalta voidaan esittää, että yläkoulun uskonnon- ja elämänkatsomustiedon opetusta kehitettäessä tulisi kiinnittää huomiota mahdollisuuksiin luoda opetusryhmärajat ylittäviä oppimismahdollisuuksia. Opetukseen liittyvä katsomusreflektiivisyys on avainasemassa tällaista opetusta järjestettäessä. Tällöin tulee kiinnittää huomiota eri katsomusten asemaan luokkahuonetilanteessa. Erityisesti oppilaiden katsomusten tasavertainen asema, yksilöllisten katsomusten huomioiminen ja katsomuksellisen monimuotoisuuden hahmottaminen ovat tällöin tärkeitä opetuksen suunnittelun ja toteutuksen lähtökohtia. Avainsanat: katsomusopetus, uskonnonopetus, elämänkatsomustieto, integroitu opetus, perusopetu

Encountering worldviews : Pupil perspectives on integrated worldview education in a Finnish secondary school context

Peer reviewe

Pupils and worldview expression in an integrative classroom context

The aim of this study is to explore pupil perspectives on religions and worldviews in a mutual integrative space of religious and worldview education in a Finnish context. Analysing group interview data (N = 38) gathered from lower secondary school pupils attending mutual classes of religious and worldview education, the article explores how religious and non-religious worldviews can be explored in order to enhance subjectification in worldview education. The findings indicate that for pupils, the heterogeneity and lived dimensions reflected in personal worldviews, and questions relating to meaning, emotion and individuality in worldviews, are at the forefront in learning from religions and worldviews. The experiences of the pupils indicate that the concepts employed in religious and worldview education concerning religions and worldview phenomena should be examined critically in the light of the personal meaning making level of the pupils themselves.Peer reviewe

Preparing for the world of diverse worldviews : parental and school stakeholder views on integrative worldview education in a Finnish context

The aim of this paper is to explore integrative worldview education as a platform for learning from worldviews in a diverse cultural context. This is done by exploring integrative worldview education in a Finnish secondary school context by examining the views of school stakeholders. The stakeholders examined in this article consist of 174 parents of the pupils and a total of six teachers and head teachers from two different lower secondary schools in Helsinki. We use the concept of learning from worldviews to examine the possibilities of the integrative classroom to facilitate learning from both personal and organised worldviews. The results indicate that the stakeholders view integrative worldview education as an important tool for widening the worldview of the pupil. Although the stakeholders view the sensitivity of the teacher as paramount in teaching an integrative classroom, integrative worldview education is also seen as important in offering tools for forging mutual understandings in an ever more complex world of worldviews.Peer reviewe