Dissertação(mestrado) - Universidade Federal de Santa Catarina, Centro de Ciências da Educação. Programa de Pós-Graduação em Educação. / Made available in DSpace on 2012-10-18T07:11:22Z (GMT). No. of bitstreams: 0Bitstream added on 2014-09-25T20:50:38Z : No. of bitstreams: 1 181808.pdf: 25554436 bytes, checksum: 2323fef24abd3ba3949df2837c1a73d7 (MD5) / DESCRIÇÃO: Dissertação. Discutir a problemática redução da educação de São Joaquim-SC ao denominado ruralismo pedagógico, bem como as possibilidades de sua superação.

Esta pesquisa analisa como os participantes (alunos-estagiários do Curso de Letras, licenciatura em inglês) percebem a autonomia na aprendizagem de uma LE. Embasada em princípios etnográficos, relata-se como esses aprendizes percebem o papel do aluno e o do professor em sala de aula, como avaliam seu desempenho como alunos, durante seu curso de graduação, e o sistema instrucional. Examina, ainda, a maneira como os participantes fazem frente às constrições que encontram em sua sala de aula, como se avaliam e quais experiências consideram positivas ou negativas para sua formação como professores. Finalmente, reporta as divergências e as convergências entre seu discurso e sua práxis, focando a relação existente entre essa práxis e seu conhecimento teórico de Lingüística Aplicada e aponta algumas mudanças de atitudes e crenças que foram apresentadas durante o processo de geração de dados. Esses dados foram gerados durante um ano letivo, por meio de questionários, entrevistas, weblogs, filmagem das aulas dos estagiários, sessões de visionamento das aulas filmadas, anotações da pesquisadora sobre as aulas dos aprendizes e relatórios escritos pelos estagiários. Os resultados mostram que as participantes consideram, teoricamente, a autonomia como um aspecto importante na formação do indivíduo e na aprendizagem de uma LE, percebem, nitidamente, as diferentes nuances entre os papeis do aluno e do professor. Todas elas consideram que, tanto seu desempenho no curso como o sistema educacional poderiam ter sido melhores: todas reagem às constrições encontradas e buscam solucioná-las; no entanto, todas declaram ter tido experiências positivas para sua formação como professoras. A relação que estabelecem entre o conhecimento teórico da Lingüística Aplicada e sua sala de aula parece ser muito significativa. Finalmente, observou-se que, apenas duas das participantes alteraram suas atitudes e/ou crenças.

Esta pesquisa analisa como os participantes (alunos-estagiários do Curso de Letras, licenciatura em inglês) percebem a autonomia na aprendizagem de uma LE. Embasada em princípios etnográficos, relata-se como esses aprendizes percebem o papel do aluno e o do professor em sala de aula, como avaliam seu desempenho como alunos, durante seu curso de graduação, e o sistema instrucional. Examina, ainda, a maneira como os participantes fazem frente às constrições que encontram em sua sala de aula, como se avaliam e quais experiências consideram positivas ou negativas para sua formação como professores. Finalmente, reporta as divergências e as convergências entre seu discurso e sua práxis, focando a relação existente entre essa práxis e seu conhecimento teórico de Lingüística Aplicada e aponta algumas mudanças de atitudes e crenças que foram apresentadas durante o processo de geração de dados. Esses dados foram gerados durante um ano letivo, por meio de questionários, entrevistas, weblogs, filmagem das aulas dos estagiários, sessões de visionamento das aulas filmadas, anotações da pesquisadora sobre as aulas dos aprendizes e relatórios escritos pelos estagiários. Os resultados mostram que as participantes consideram, teoricamente, a autonomia como um aspecto importante na formação do indivíduo e na aprendizagem de uma LE, percebem, nitidamente, as diferentes nuances entre os papeis do aluno e do professor. Todas elas consideram que, tanto seu desempenho no curso como o sistema educacional poderiam ter sido melhores: todas reagem às constrições encontradas e buscam solucioná-las; no entanto, todas declaram ter tido experiências positivas para sua formação como professoras. A relação que estabelecem entre o conhecimento teórico da Lingüística Aplicada e sua sala de aula parece ser muito significativa. Finalmente, observou-se que, apenas duas das participantes alteraram suas atitudes e/ou crenças.

Exsitec AB är ett medelstort svenskt teknikföretag som nyligen börjat använda sig av ramverket NgRx för tillståndshantering i sina applikationer. Utvecklarna på Exsitec AB har upplevt att de saknar riktlinjer för hur ramverket bäst ska användas, framförallt hur de ska undvika att stora projekt som använder ramverket inte ska bli svårhanterliga. Denna fallstudie syftar till att utröna hur deras arbete med NgRx ser ut vid tiden för studien och utifrån det ta fram praxisar som gör arbetet lättare. Detta görs genom att först genomföra en intervjuserie för att förstå den nuvarande situationen och hitta problemområden. Därefter genomförs kodförståelseexperiment för att se om föreslagna lösningar kan öka kodförståelsen på Exsitec AB. Från detta tas tre praxisar fram med vilka Exsitec ABs arbete med NgRx kan underlättas.

For land-grant universities (LGUs) and the United States Agency for International Development (USAID), achieving food security is a longstanding and shared priority. International agricultural development is entangled in competing imaginaries and ideological underpinnings. The coordinated social movements of food sovereignty and agroecology seek to transform local and global food systems away from the dominant neoliberal paradigm. Using localized and participatory practices, agroecology seeks to develop self-reliant communities towards more just and equitable food systems. Similarly, the current policy framework of USAID advances "The Journey to Self-Reliance" (J2SR). Yet the discourse of self-reliance reflects varied discursive meanings. The first is an alternative imaginary to develop increased community autonomy, build social support structures, and protect ecologies. The second reflects neoliberal ideology articulating notions of individual responsibility and private sector leadership. Using Critical Discourse Analysis (CDA) and focus groups, this research investigated how USAID's J2SR discourse is represented, how it affects agroecological opportunities, and subsequently the impact on land-grant university food security praxis. Analytically, CDA foregrounds discursive power by investigating how texts, interpretation, and action operate as a system to maintain or contest unequal power relations. I employed focus groups with land-grant international development scholar-practitioners as a form of critical praxis. My research illustrates how USAID's self-reliance definition reproduces neoliberalism as a dominant political-economic orientation through anti-welfare rhetoric and private sector leadership. Alongside this, the J2SR discourse also actively promotes local participation and leadership. Subsequently, I contend, the discourse presents opportunities for scientific agroecology but also limits agroecology's transformative potential. A critical finding is that among sampled land grant actors, agroecology reflects epistemic complexity and competing imaginaries. Moreover, I illustrate how participants' responses to the policy corpus largely accept the embedded neoliberal ideology, while also demonstrating how some actors can use creativity to directly fund local research institutions. I contend that the creative modification observed among these actors represents the potential for land grant actors to serve as change agents and to support the agroecology movement. This research contributes to understanding how USAID frames self-reliance within their policy and where opportunities lie to challenge power structures and advance justice within international agricultural development. / Doctor of Philosophy / For land-grant universities (LGUs) and the United States Agency for International Development (USAID), achieving food security is a longstanding and shared priority. Despite decades of commitment, food insecurity persists reflecting the complexity of the problem. Various visions exist for how food security can be achieved. The coordinated social movements of food sovereignty and agroecology are one such vision that looks to transform the global food system away from practices deemed harmful. A critical component of agroecology is to center local community participation towards developing self-reliant communities. The current policy framework of USAID advances "The Journey to Self-Reliance" (J2SR). Self-reliance, however, is a broad term with different meanings and uses. One definition of self-reliance seeks to develop local communities around increased autonomy, with support from the government to ensure basic needs, while also protecting the environment. The second self-reliance definition focuses on supporting individual responsibility and capacity to ensure basic needs alongside private sector growth. Using Critical Discourse Analysis (CDA) and focus groups, this research sought to understand how USAID's J2SR is represented in a selection of policy texts, how this representation influences agroecological opportunities, and subsequently the impact on land-grant university food security efforts. Analytically, CDA centers power in policy texts by focusing on how the interpretations and actions of actors can support or challenge systems of inequity. I used focus groups to understand the reflections and actions of land grant actors involved in international development. My research illustrates how USAID's definition of self-reliance reflects an anti-welfare sentiment alongside a focus on private sector leadership. Moreover, the policy selections also emphasized local participation and leadership which could represent a marginal shift in development power dynamics. Subsequently, I argue the J2SR makes environmental agroecology more possible than one seeking social, cultural, and political change. A key finding is how the perceptions of agroecology among sampled land grant actors represent the complexity, and at times, competition of various disciplines, values, and beliefs. Finally, from land grant participants, I illustrate how their responses to the policy corpus largely accept the embedded neoliberal ideology, while also demonstrating how some actors use creativity to increase the participation of local research institutions. This creativity, I argue, represents the potential for land grant actors to serve as change agents and to support agroecology towards fostering greater food security, equity, and justice globally. This research contributes towards an understanding of how USAID defines self-reliance and where opportunities lie to challenge unequal power relations and advance justice within international agricultural development.

The quest for the contextual meaning of the life and teaching of the historical Jesus seems to be a perennial question. Given the religious, cultural and social situation in Korea as well as in Asia generally, any theological reflection should be both contextually relevant and faithful to the Gospels. This thesis attempts to articulate the Jongshin ('Spirit or Teaching') of the historical Jesus, the Master of Christianity, using the concept of mokmin ('to serve the people'), which comes from the intellectual heritage of the Korean people, as a hermeneutical key. In the endeavour to present a mokmin perception of the historical Jesus, it is necessary to respond to minjung theology in Korea. Developed in the 1970s and 1980s in Korea when people suffered under political oppression and economic exploitation, minjung theologians found the biblical basis for their theology of liberation in their description of the historical Jesus. They perceived Jesus' status as a minjung, who identified himself with the minjung and denied himself any leadership role among the minjung. This thesis argues that we should not confuse Jesus' being and the character of his ministry. Jesus was not a minjung, but a royal figure. The perception of Jesus' mission as a minjung movement or as a minjung revolt is also refuted. Jesus' mission is characterised by his mokmin praxis in that a royal figure sided with the lowest people in the society. The mokn1in praxis of Jesus is grasped in three aspects: solidarity with the poor min ('people'), awakening the social responsibility in Jesus' community and pedagogy of the oppressors, i.e., the Jewish religious leaders and the rich in the society. First, we observe that there should be no question about Jesus' mission for the poor min. Jesus broke the social and religious barriers in Judaism to reach out and side with the poor and suffering min, which is most dramatically demonstrated in his healing ministry. Jesus became the source of hope for the poor min by taking the initiative in releasing the han ('the accumulated grief') of the people. Secondly, Jesus envisioned a society in which no status distinction among its members exists and social justice is established. For this, Jesus selected the twelve disciples as representatives of the community and as transmitters of Jesus' Jungshin, and inculcated them to embody mokmin praxis. Thirdly, Jesus demonstrated his intention to be the pedagogue of the oppressors. Jesus consistently challenged the Jewish religious leaders and the rich members of the society to accept his teaching and side with him for mokmin praxis. We perceive that Jesus' mission as the pedagogue of the oppressors was even more radical than his gesture to side with the poor min, for the cost of Jesus' pedagogy of the oppressors was his life. What we attempt to demonstrate in the thesis is not only to present an authentic and contextual perception of the Jongshin of the historical Jesus but also to expose the failure of minjung theology to present a holistic image of the historical Jesus to the Korean people. (Its historical contribution in Korea to the democratisation movement in the 1970s and 1980s is beyond the scope of our discussion.) The theological significance of this study is that the perception of the historical Jesus as mokmin Jesus provides both a biblically faithful and a contextually relevant understanding of the historical Jesus. The broader theological implication of this study is linked with the concerted effort to discover Korean questions and, furthermore, to build a Korean and an Asian way of doing Christian theology.

This collective case study explores the confluence of educational policy and professional praxis by examining the ways art teachers in one public school district make decisions about creating and implementing curricula. Through various interpretations of one district's formal and informal expectations of art teachers, some of the complexities of standards, instruction, and assessment policies in public schools are described. The research shares how art teachers are influenced by local policy expectations by examining how five K-12 art teacher participants negotiate their ideological beliefs and practical knowledge within the professional context of their local setting, and presents an art teacher decision-making framework to conceptualize the influences for praxis and to organize analysis. Case study data include in-depth interview sessions, teaching observations, and district policy artifacts. Themes emerge in the findings through coding processes and constructivist grounded theory analysis methods. The research describes how participants interpret and negotiate expectations, finding curricular freedom and participation in public exhibition as central policy factors. Contributing the perspectives of art teachers to the literature of policy implementation and fine arts education, the study finds that balancing autonomy and mandates are primary sites for negotiating praxis and that informal expectations for student exhibition contribute to a culture of competition and teacher performance evaluations. The study presents implications for policy makers, administrators, and art educators while sharing possibilities for future research about policy expectations. The research describes how participants interpret and negotiate expectations, finding curricular freedom and participation in public exhibition as central policy factors. Contributing the perspectives of art teachers to the literature of policy implementation and fine arts education, the study finds that balancing autonomy and mandates are primary sites for negotiating praxis and that informal expectations for student exhibition contribute to a culture of competition and teacher performance evaluations. The study presents implications for policy makers, administrators, and art educators while sharing possibilities for future research about policy expectations.

Thesis advisor: Jane E. Regan / This project explores the concept of identity through the lens of narrativity, a multifaceted concept that describes the way the consciousness makes meaning about life, throughout life. Narrativity depicts meaning-making as both an intensely personal and communal endeavor, epitomized in the way people tell and listen to life stories together. Narrativity is endemic to who we are as humans; yet it dramatically evolves over time. Indeed, it must continuously evolve, so that we might continue to learn, love, and maintain hope amidst the myriad circumstances and exigencies we face. And so when theologians and researchers in the social sciences alike speak of an “identity crisis” at work in the United States today, they are speaking directly to a deficiency in the way people make meaning together—a deficiency that, in the present view, is indelibly linked to the country’s history of hegemonic, colonizing practices of exclusion and domination by those in power. This history, which is also our present, has profoundly shaped the capacities of people from every walk of life to co-create meaning. Understood in this way, identity formation must be seen as a pivotal task for Christian religious educators in the United States. Of course, such educators are typically interested in the formation of a “Christian identity,” and rightly so. But this work makes the case that nurturing narrativity—that is, personhood and personal identity-development—is part and parcel to Christian identity formation, which in turn is inseparable from social and political engagement. In this view, narrativity is actually ingrained into the very pedagogy and praxis of the discipling community that Jesus cultivated through his ministry. Present-day Christian communities should likewise consider themselves as discipling communities, who embody this collective (or communal) identity precisely to the extent that they cultivate narrativity through their missional-pedagogical practices. This will require most US churches to radically re-imagine their structure and aims. The primary tasks of this work are threefold: (1) It defines identity in terms of the psychosocial and spiritual notion of narrativity—and Christian identity in terms of discipleship, which awakens and restores narrativity. These definitions inform a holistic philosophy of narratival meaning-making, and a practical and liberationist approach to theological anthropology, ethics, and ecclesial mission. (2) It attempts to depict narrativity as it evolves through the lifespan, with the help of current research in neuroscience and narrative developmental psychology. This is articulated in terms of a “narratival-developmental” perspective. (3) Guided by these definitions, it suggests ways that churches in the present-day United States might begin to re-orient their missional and teaching practices around these notions of narrativity and narratival-development. Chief among these suggestions are four hypothesized principles for teaching for narrativity, which emerge at project’s end. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Religious Education and Pastoral Ministry.

Made available in DSpace on 2018-08-01T23:31:07Z (GMT). No. of bitstreams: 1 tese_10811_merged.pdf: 2472312 bytes, checksum: bdca3996c82d22765e891b351784b51b (MD5) Previous issue date: 2016-12-13 / Esta pesquisa teve por objetivo analisar a práxis filosófica de estudantes e professores de uma turma do curso de Segurança do Trabalho em um dos Campi do Instituto Federal do Espírito Santo a partir do exercício do diálogo crítico como atitude filosófica que integra as dimensões técnica e humanística da formação humana no Proeja. Defende a tese de que a práxis filosófica na turma do curso pesquisado se evidencia como elemento integrador entre diferentes componentes curriculares pela prática do diálogo crítico em torno das relações sociais capitalistas e suas implicações na conformação e ou transformação da realidade pessoal e social. A investigação se orientou pela seguinte questão: qual tem sido a práxis filosófica em uma turma do curso de Segurança do Trabalho e quais as possibilidades dessa se configurar como espaço e tempo de desenvolvimento da formação humana integral de estudantes e professores do Proeja no Ifes-Vitória? O aporte teórico metodológico tem no materialismo histórico-dialético suas bases centrando-se na filosofia da práxis pelos diálogos entre Marx, Gramsci e Freire. Como pesquisa qualitativa, a opção metodológica assumida foi pela pesquisa participante que se realizou tomando por base o pertencimento à comunidade, a participação e o diálogo entre pesquisador, estudantes e professores durante as aulas e as entrevistas. Os sujeitos participantes da pesquisa foram 12 estudantes e sete professores de uma turma do curso de Segurança do Trabalho do Proeja em que nos inserimos atuando com a observação participante nos períodos de 2014/2 e 2015/1; participaram ainda duas estudantes do Proeja do último período do curso de Segurança de Trabalho, totalizando assim 14 estudantes e sete (7) professores, participantes. Os resultados revelaram que por meio da práxis filosófica estudantes e professores exercitaram o diálogo crítico acerca das desigualdades engendradas pelo sistema capitalista ao problematizarem nas aulas os temas do desemprego, da terceirização, da concentração da terra e do monopólio da mídia. Assim, os diálogos entre discentes e docentes sinalizaram para uma práxis filosófica que visa à transformação das relações sociais capitalistas tendo em vista a formação humana integral no Proeja.

Applying a queer Muslim feminists lens, this thesis interrogates ways in which a heterosexual world-view appropriates the domain of sexuality within two specific Muslim contexts. The study focuses on, is informed and enriched by the experiences of Queer Muslim women who navigate within the contextual spaces they inhabit, multiple sites which ultimately propel them to question and contest the heterosexual norms that they are expected to repeatedly perform in the name of religion. Through their questioning, they name the various challenges they experience and the strategies they employ in navigating realms of family, state and society, as well their relationship with the Divine. This study, both foregrounds and contributes to understanding Muslim queer women's subjectivity in the production of religious meaning. More succinctly, this thesis contributes to appreciating how Queer Muslim women understand their existence in the face of religious and societal criticism, and how their experiences can serve as the threshold from which to formulate ethically and theologically enriched considerations deeply rooted in the Qur'ān. By looking at two specific contexts, namely Malaysia and Lebanon, this thesis carefully uncovers multiple sites of oppression, layer by layer. The purpose is to lay bear the political personality of states, which often employ religion to coerce those it deems different and thus a threat, in this case to standards of sexual morality. In direct tension with the two nation-states in question, are alternative fringe actors who occupy contested middle spaces. It is from these crucial middles spaces i.e. spaces of potential friction and tension that subliminal spaces for dialogue and discussion then arise. Finally, remaining within an Islamic frame of reference, this thesis takes a nuanced route via Queer Theology, to argue that alternative queer sexual subcultures need not be a source of fear, or threat, or condemnation, but can quite possibly and realistically live alongside a diverse range of sexual subjectivities, ethically and conscientiously, no more, no less than anyone who defines or sees themselves as Muslim.