Background: Mindfulness based interventions are becoming increasingly popular for use with children and adolescents, particularly within the school context. Objectives: The aim of the systematic review was to examine the effectiveness of school-based mindfulness interventions with particular reference to mental health and wellbeing. The main study aimed to determine if beliefs about emotions and mindfulness moderated the relationship between stressors and somatic symptoms in an adolescent population. Method: The literature was systematically searched for mindfulness interventions carried out with children and adolescents within the school context. A cross-sectional survey was carried out in a rural sample of 489 high school students to examine specific a priori anticipated relationships amongst beliefs about emotions, mindfulness, stressors, and somatic symptoms. Results: Six studies met the criteria for inclusion. The study demonstrated that school-based mindfulness interventions produce some evidence of effective outcomes for mental health and wellbeing in children and adolescents. Factors associated with improvements included that the intervention was delivered by an experienced mindfulness trainer, and that home practice formed part of the intervention. Somatic symptoms were significantly correlated with beliefs about emotions and were significantly inversely correlated with dispositional mindfulness. Lower levels of mindfulness were associated with stronger beliefs about the unacceptability of expressing or experiencing negative emotions. Beliefs about emotions and mindfulness did not significantly moderate the relationship between somatic symptoms and stressors within an adolescent population. Conclusion: Further research is necessary to determine if mindfulness as a construct or an intervention is effective in enhancing adolescents’ resilience to stressors by improving mental health and wellbeing.

Recent studies have addressed the importance of identifying determinants of parental emotion socialization (ES) to clarify how and why parents engage in ES practices. Furthermore, emotions occur within cultural contexts. Recent work has drawn attention to the importance of cross-cultural research for developmental science. Consistent with these calls for research, I examined parents' beliefs about emotions and self-construals as two sets of distinct factors guiding parental ES responses in China and the United States (US). Three emotion-related beliefs (manipulation [children can use emotions to manipulate parents]; parental knowledge [parents have to know all about their child's emotions]; autonomy [children can work through emotions on their own]) and two self-construals (independence [view self as unique entity]; interdependence [view self as connected with others]) were highlighted. One hundred seven parents with 7- to 11-year-old children (75 Chinese, 32 US; 90 mothers, 17 fathers) completed online questionnaires in their native language. MANCOVA analyses indicated cultural differences. Compared with Chinese parents, US parents less strongly endorsed beliefs about manipulation, parental knowledge, and autonomy. US parents endorsed more supportive and less nonsupportive responses towards children's emotions than Chinese parents. There was a trend for Chinese parents to endorse more interdependence than independence in self-construals, whereas no within-person difference was found for US parents' endorsement of these two self-construals. For both Chinese and US parents, beliefs about emotions and self-construals were significantly associated with ES responses. Linear regressions showed that parents' stronger manipulation belief was associated with higher nonsupportive responses to positive and negative emotions. Parents with stronger parental knowledge or autonomy beliefs reported more supportive responses to negative emotions and explanations of positive emotions. Stronger belief in parental knowledge was also related to more endorsed encouragement of positive emotions and lower nonsupportive responses to negative emotions. After controlling for the effects of beliefs, parents with higher interdependent self-construal reported more supportive responses to negative emotions and more explanatory responses to positive emotions. Parents who endorsed higher independent self-construal reported more encouraging responses to positive emotions and less nonsupportive responses to negative emotions. Results are discussed in relation to meaning and significance within socio-cultural contexts. / Doctor of Philosophy / Parental emotion socialization (ES) refers to the process through which parents socialize children's social and emotional competence. Parents from different cultures may enact different ES practices. To better clarify the cross-cultural similarities and differences as well as to better understand how and why parents endorse various ES practices, I conducted the current study. I worked with Chinese and US families and examined how parents' beliefs and perceptions of self (self-construal) as guiding factors were associated with parental ES responses to children's emotions. I focused on three beliefs about emotions: manipulation (children can use emotions to manipulate parents); parental knowledge (parents need to know all about their child's emotions); autonomy (children can handle emotions on their own) and two self-construals: independence (view self as unique entity); interdependence (view self as connected with others). One hundred seven parents (75 Chinese, 32 US; 90 mothers, 17 fathers) participated and their children were 7- to 11-year-old. Parents completed online questionnaires in their native language. I found cultural differences in parents' beliefs and ES responses. Compared with Chinese parents, US parents believed less strongly in children using emotions as manipulations, in parents knowing all about their child's emotions, and in children being able to work through emotions on their own. US parents reported more supportive and less nonsupportive responses to children's emotions than Chinese parents. I found no cultural differences in how parents' beliefs and self-construals associated with their ES responses. For both Chinese and US parents, the more strongly they believed children using emotions to manipulate others, the more nonsupportive responses they endorsed towards children's emotions. Parents' stronger beliefs in parents knowing their child's every emotion and in child's own capability of handling emotions were both related to their more supportive and exploratory responses to children's emotions. In terms of the effects of parents' self-construals, the higher parents viewed themselves as connected to others, the more support and explanation they reported in reaction to children's emotions. Meanwhile, the higher parents viewed themselves as unique and independent, the more encouraging and less nonsupportive responses towards children's emotions they reported. Overall, findings contributed to the understanding of parental ES within the cultural context in relation to parents' beliefs about emotions and perceptions of self.

To identify potential determinants of emotion socialization (ES) in the socio-cultural context, the current study examined a moderated mediation model whereby parents’ independent and interdependent self-construals were proposed to moderate associations of parents’ beliefs about children’s emotions with parents’ ES, which in turn relate to children’s social competence. Seventy-five Chinese parents (65 mothers, 10 fathers) with children in middle childhood (43 girls, 32 boys; Mage=9.18, SD=1.26) completed translated Chinese versions of the Parents’ Beliefs about Children’s Emotions Questionnaire, the Coping with Children’s Negative Emotions Scale, the Parental Reactions to Children’s Positive Emotions Scale, the Strengths and Difficulties Questionnaire, the Self-Construal Scale, and a demographic questionnaire. Measurements were modified to include ego-focused and other-focused positive and negative emotions (i.e., pride, warmth, anger, and shame/guilt). Bivariate correlations, hierarchical multiple regressions, and exploratory analyses using the PROCESS macro were conducted. Parents endorsed both independent and interdependent self-construals, and on average reported significantly higher interdependent than independent self-construals. Chinese parents’ endorsement of independent self-construal may make their beliefs about ego-focused emotions more salient, thereby inducing ES responses aligned with their beliefs. Parents’ interdependent self-construal was related to their ES to other-focused emotions. Chinese parents’ nonsupportive reactions to children’s anger and pride were related to children’s social competence, which suggests that the inhibition of emotions may have some adaptive functions in Chinese society. Overall, findings contributed to the understanding of parental ES in Chinese families and emphasized the role of parents’ self-construal as an individual-level indicator of cultural values in the ES process. / M.S. / Centered around the process through which parents socialize children’s social and emotional competence (emotion socialization, ES), the current study examined how parents’ beliefs about children’s emotions associated with their ES reactions, how their beliefs together with their perceptions of self (self-construal) related to their ES reactions, and how their ES reactions associated with their children’s behaviors in a Chinese sample. Seventy-five Chinese parents (65 mothers, 10 fathers) with children from 7- to 11-year-old (43 girls, 32 boys) completed Chinese versions of questionnaires about their beliefs about children’s emotions, their ES reactions, their self-construal, their perceptions of children’s behaviors, and some demographic information. The associations aforementioned were tested. Chinese parents perceived themselves as both unique entities (independent self-construal) and connected with others (interdependent self-construal), with a higher level of interdependent self-construal. Parents’ endorsement of independent self-construal may spotlight their beliefs about children’s pride and anger, which in turn induce more ES reactions that are consistent with their beliefs. Parents’ interdependent self-construal was related to their ES reactions to children’s feelings of love and shame/guilt. Parents’ nonsupportive reactions to children’s anger and pride were related to children’s higher competence, which suggests that Chinese society may endorse the inhibition of emotions. Overall, findings contributed to the understanding of cross-cultural differences of parental ES between American and Chinese families and the impact of their perceptions of self on their ES reactions.

[pt] Esta pesquisa lança luz às práticas pedagógicas que envolvem o sistema online de ensino, práticas estas capazes de suscitar diversas emoções no ambiente escolar. O objetivo é de reconhecer e aprofundar reflexões acerca dos estudos sobre crenças e emoções da sala de aula on-line, dos significados gerados nas interações discursivas e nas emoções que surgiam a partir das crenças no discurso analisado no ambiente escolar de Ensino Remoto Emergencial em virtude da pandemia da Covid 19, numa perspectiva autoetnográfica, exploratória e contextualizada. A pesquisa também busca estabelecer significados acerca das relações co-construídas por meio das crenças que emergem na interação professora/aluno colaborador. Para tanto, faço uso de conceitos teóricos advindos da: Linguística Aplicada (MOITA LOPES, 2006; 2013; MILLER, 2013), Prática Exploratória (ALLWRIGHT, 2006; MILLER et al., 2008), Autoetnografia (ELLIS, 2004; ADAMS; BOCHNER; ELLIS, 2011; DENZIN; LINCOLN, 2000; BOCHNER; ELLIS, 2000), Crenças (BARCELOS, 2001, 2003, 2004; BARCELOS; ABRAHÃO, 2006; ANDRÉ, 1996; KALAJA, 1995), Emoções (ZEMBYLAS, 2003a, 2003b, 2005; REZENDE; COELHO, 2010; FAIRCLOUGH, 2001; 2003; hooks, 2013; LE BRETON, 2021), Ensino Remoto Emergencial (FONSECA; CARDOSO, 2021), Avaliação (THOMPSON; HUNSTON, 2000; THOMPSON; ALBA-JUEZ, 2014; THOMPSON, 2000; MARTIN; WHITE, 2005, HALLIDAY, 1985, 1994; 2010; 2014), Linguística Sistêmico- Funcional (FUZER; CABRAL, 2014; NEVES, 1997; HALLIDAY; MATTHIESSEN, 2014). Alinhada ao paradigma da pesquisa qualitativa (DENZIN; LINCOLN, 2006), à perspectiva contemporânea da Linguística Aplicada e ao viés ético-metodológico da Prática Exploratória, apresento a análise de excertos de conversas de potencial exploratório sobre o ambiente escolar on-line. Tomo por base o pressuposto de que as emoções são suscetíveis a variações provocadas pelo ambiente sociocultural em que se encontram (REZENDE; COELHO, 2010). As crenças e as emoções encontradas nas interações com o aluno colaborador são observadas e estudadas considerando o contexto micro, quanto em contexto macropolítico, dentro das reflexões e coconstruções de significados que foram identificadas. Para a interpretação dos dados, analiso os significados das crenças e das emoções encontradas nas conversas de caráter exploratório gravadas para a investigação. Quanto à análise dos discursos gerados e nossas conversas exploratórias, entendemos que, em sua maioria, que o aluno colaborador construiu ao longo de sua trajetória acadêmica crenças acerca da relação professor/aluno, que foram capazes de interferir no seu processo de ensinoaprendizagem, suscitando emoções que puderam construir significados para as práticas pedagógicas no ambiente on-line de ensino. / [en] This research focuses on pedagogical practices and the related emotions involved in the online educational system. The goal of this autoethnographic, exploratory and contextualized study is to recognize and make deep reflections about the beliefs and emotions that emerge in online classes and to analyze the discourse generated during the interactions that took place in the private tutoring sessions that occurred during the emergency remote study period due to the covid19 pandemic. In order to do that, I utilize theoretical concepts that come from: Applied Linguistics (MOITA LOPES, (MOITA LOPES, 2006; 2013; MILLER, 2013), Exploratory Practice (ALLWRIGHT, 2006; MILLER et al., 2008), Autoethnography (ELLIS, 2004; ADAMS; BOCHNER; ELLIS, 2011; DENZIN; LINCOLN, 2000; BOCHNER; ELLIS, 2000), Beliefs, (BARCELOS, 2001, 2003, 2004; BARCELOS; ABRAHÃO, 2006; ANDRÉ, 1996; KALAJA 1995), Emotions (ZEMBYLAS, 2003a, 2003b, 2005; REZENDE; COELHO, 2010; FAIRCLOUGH, 2001; 2003; hooks, 2013; LE BRETON, 2021), Emergency Remote Teaching (FONSECA; CARDOSO, 2021), Evaluation (THOMPSON; HUNSTON, 2000; THOMPSON; ALBA-JUEZ, 2014; THOMPSON, 2000; MARTIN; WHITE, 2005, HALLIDAY, 1994; 2014), Systemic-Functional Linguistics (FUZER; CABRAL, 2014; NEVES, 1997 ; HALLIDAY; MATTHIESSEN, 2014). Aligned with the qualitative research paradigm (DENZIN; LINCOLN, 2006), the contemporary perspective of Applied Linguistics and the ethic-methodological framework of Exploratory Practice, I present the analysis of the conversation exchanges oriented by an exploratory perspective to the online school environment. I assume that the emotions are susceptible to variations provoked by the sociocultural environment in which they emerge (REZENDE; COELHO, 2010). The beliefs and emotions identified in the interactions co-constructed with the collaborating student are observed and studied within a micro context and within a macropolitical context. For the data interpretation, I analyze the meanings of the beliefs and emotions found in the exploratory conversations recorded for investigation. The data analysis of our exploratory conversations yielded the understanding that the collaborating student built, throughout this academic trajectory, beliefs regarding his student-teacher relation that interfered in this process of studying-learning by bringing to the surface emotions about pedagogical practice in the online study environment.

[pt] Neste estudo de fortes dimensões autoetnográficas (ADAMS; JONES; ELLIS, 2015), investigo o modo de vida ético-político-religioso-plural dos Candomblés (NASCIMENTO, 2016), tendo em conta as histórias elaboradas por mim e por minha Ialorixá (Mãe Simone de Jagun), ambos indivíduos negros, em diálogo sobre nossas vivências dentro e fora do Ilê Asè Jagùn Orùn Ayê, terreiro localizado no bairro de Cosmos (Zona Oeste do Rio de Janeiro). A partir de um olhar qualitativo-interpretativo para conversas reflexivas (MILLER, 2013) acerca de como balancear as diversas áreas da vida, de sermos felizes em nossas escolhas religiosas, de questões familiares, de Candomblé como formação de vida, dentre outros tópicos, busco: identificar quais marcas linguísticas avaliativas (THOMPSON; ALBA-JUEZ, 2014) perpassam nossas interações; conhecer quais emoções (REZENDE; COELHO, 2010) e quais crenças (BARCELOS, 2013) emergem durante esse processo narrativo-avaliativo e a que macrodiscursos, ligados às Cosmopercepções dos Candomblés (ou não), elas estão afiliadas (ou não); entender como esses macrodiscursos operam na construção plural e heterogênea da experiência nos Candomblés. Alinhado aos princípios da Linguística Aplicada Crítica (TANZI NETO, 2021) e da Pedagogia de Terreiro (OLIVEIRA; ALMIRANTE, 2017), conduzo a análise com base na visão performativa de linguagem e de narrativa (MELO; MOITA LOPES, 2014; MELO; ROCHA, 2015), através de três lâminas de observação apresentadas de maneira sobreposta (TEIXEIRA; BIAR, 2019). Na primeira delas, olho para a estrutura das narrativas e para seus principais movimentos retóricos; na segunda, miro o momento em que se narra, a ordem interacional, a dimensão situada em que as narrativas foram coproduzidas por nós; na terceira, opero em um nível mais macrolinguístico, mapeando os discursos e as normas sociais que fazem parte do contexto comunicacional sob escrutínio (BIAR; ORTON; BASTOS, 2021). Durante esse processo de pesquisa em que também procuro quebrar (meus) silêncios, recuperar (minhas) vozes perdidas e desnaturalizar por meio de (minhas) memórias vivas e potentes os efeitos das injustiças sociais sobre nossos corpos negros interseccionados por questões de raça, de gênero, de sexualidade, de classe social (MELO, 2021), entre outras, pude identificar nas nossas interações construções indicativas de uma relação solidária e respeitosa com as vozes, com as emoções, com as crenças e com as histórias de vida um do outro. Entre diversas produções afetivas de desequilíbrio na vida, de culpa no exercício da maternidade, de rejeição familiar e de felicidade nas práticas afrorreligiosas, denunciamos discursos racistas que mobilizam desvios existenciais acerca de nossas vivências nos Candomblés e ao mesmo tempo nos afiliamos a discursos que privilegiam uma trajetória de terreiro onde a diversidade e o cruzamento de diferentes perspectivas trazidas pelos sujeitos são fatores marcantes. / [en] In this study with strong autoethnographic dimensions (ADAMS; JONES; ELLIS, 2015), I investigate the ethical-political-religious-plural way of life of Candomblés (NASCIMENTO, 2016), taking into account the stories elaborated by me and by my Ialorixá (Mãe Simone de Jagun), both black individuals, in dialogue about our experiences inside and outside Ilê Asè Jagùn Orùn Ayê, our temple located in the neighborhood of Cosmos (West Zone of Rio de Janeiro). Through a qualitative-interpretative examination of reflective conversations (MILLER, 2013) about how to balance the various areas of life, about being happy in our religious choices, about family matters, about Candomblé as life learning, among other topics, I seek to: investigate the evaluative linguistic marks (THOMPSON; ALBA-JUEZ, 2014) in our interactions; recognize the emotions (REZENDE; COELHO, 2010) and the beliefs (BARCELOS, 2013) that emerge during this narrative-evaluative process and identify to which macrodiscourses, linked to the Cosmoperceptions of Candomblés (or not), they are affiliated (or not); understand how these macrodiscourses operate in the plural and heterogeneous construction of the experience in Candomblés. Aligned with the principles of Critical Applied Linguistics (TANZI NETO, 2021) and of Terreiro Pedagogy (OLIVEIRA; ALMIRANTE, 2017), I conduct the analysis based on the performative view of language and of narrative (MELO; MOITA LOPES, 2014; MELO; ROCHA, 2015), through three observational layers presented in an overlapping manner (TEIXEIRA; BIAR, 2019). In the first one, I look at the structure of the narratives and at their main rhetorical movements; in the second, I focus on the moment in which narration takes place, the interactional order, the situated dimension in which the narratives were coproduced by us; in the third, I operate at a more macrolinguistic level, mapping the discourses and the social norms that take part in the communicational context under scrutiny (BIAR; ORTON; BASTOS, 2021). During this research journey in which I also seek to break (my) silences, rediscover (my) lost voices and denaturalize, through (my) living and powerful memories, the effects of social injustices on our black bodies intersected by issues of race, gender, sexuality, social class (MELO, 2021), I could identify, in our interactions, constructions of a supportive and respectful relationship with each other s voices, emotions, beliefs and life stories. Among several affective productions of unbalance in life, guilt in the exercise of motherhood, family rejection and happiness in afro-religious practices, we denounced racist discourses that mobilize existential deviations of our experiences in Candomblés and, at the same time, we aligned ourselves with discourses that privilege a trajectory where diversity and different perspectives brought by individuals are outstanding factors.