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The aim of this study is presented by two steps. The first is to gain an insight into what students think regarding sustainable development and religion. The second is to investigate what content in sustainable development can be used in religious studies through the students' perspective and how this content can be implemented to promote the work for sustainable development in schools. Seventeen qualitative semi-structured interviews with mainly open questions are performed. The focus is to get information about how Swedish high school students reason about and reflect on sustainable development and how they reflect on its connection to religion and to religious studies. The empirical result is analysed and discussed. The conclusions show that the respondents wish a sustainable society with a lifestyle without excessive consumption and thereby without environmental problems, with security and with a good education. They emphasize the importance of a meaningful, safe, and challenging education on religious studies. They are willing to discuss in depth and with respect for the different opinions that may emerge, about different perceptions of sustainable development that are related to the different identities and ways of religious lifestyles. This can be achieved through a communicative approach in the classroom, with a goal to create the dialogic classroom

Many successful professionals, recognized for their experience, knowledge, competence and commitment to their field, experience a contradiction when they realize that their contributions are no longer valued by decision-makers in their organizations. Professionals, regardless of gender, position, education, race or profession, who experience workplace devaluation agree that this experience devalues their contributions and demeans their sense of self. This study illuminates the professionals' perspective of workplace devaluation through their experience. Within the framework of grounded theory methodology, this research examined three research questions: (a) What is the experience of professionals' workplace devaluation? (b) How did professionals learn from the experience? (c) What did professionals learn from the experience? The unit of analysis is the professional within an organization. Four participants were selected who (a) had several years experience with their organization; (b) were previously valued by the organization; (c) were current in their field; (d) had experienced workplace devaluation; and (e) were able to articulate insights, thoughts, and emotions on their experience. Multiple interviews with each participant provided the data. A comparative, iterative analysis of the data yielded: (a) a seven-phase process of the experience; (b) six constructs embedded in the process, and (c) four categories of learning. The dialogic interview method facilitated the participants' apperception, reflection, and progress through the process. Three emotions--fear, powerlessness, anger--and their interaction with the other constructs (autonomy, communication, personalization, authority, and recognition) influenced coping strategies and actions taken by each participant. The four narratives explicate the interrelationships of the findings. Three major conclusions are: (a) A rich description of the workplace devaluation experience offers a glimpse into the complexity of this topic and into the professionals' "lived world." (b) The learning process, grounded in the data, depicts how these four professionals used the power of their emotions to create balance within themselves as they attempted to explicate their situation of workplace devaluation. (c) The results indicate that greater learning occurred in organizational knowledge and intrapersonal knowledge for these professionals. Questions for further research are noted along with practical suggestions and recommendations for the praxis of adult educators, decision-makers, and professionals. / Ph. D.

If you have ever used your phone while on a date to send a text message, or snapped a picture with a friend to upload to Facebook, or cut a sentence down to 140 characters to broadcast on Twitter, you may agree with some leading Social Scientists that technology is changing the way we relate with one another. Our interactions through technology seem to be getting increasingly short with less sophisticated language. More and more, our thoughts are broadcast to everyone instead of intended for someone special. Yet, there is something profoundly human and central to our development that is neglected in these interchanges. Close human relationships---with families, significant others, friends---need complex, intimate, ongoing conversations in order to create and maintain empathic connectivity. In these types of conversations, individuals become part of one another, defined by each other. Together, they change, they grow, they find meaning in life. This is, in essence, what I call Empathic Communication. Until now, this concern has been largely neglected in the field of Human-Computer Interaction, a community of researchers and technology designers who are arguably best positioned to address it. To suggest one path forward, in this dissertation I raise the question of whether computer technologies can become brokers of Empathic Communication between people who care about each other, with a specific focus on intimate partners. How can we conceptualize Empathic Communication, how can we build tools that support it, and how do we know if we have succeeded? I address these questions by creating a simplified model of the therapeutic process of intimate reconnection, or the 4Rs framework---Repattern, Reflect, Restory, Reconnect. Using the 4Rs framework as an ideation tool, I designed and field-tested a technology concept for a dyadic journaling application, Diary Built for Two, that might help romantic partners reconnect through deep communication. Using the 4Rs framework as an evaluation tool, I found that Diary Built for Two enabled more intimate, more thoughtful, more Empathic Communication that changed the way partners saw themselves, one another, and their relationship. Unexpectedly, I found that research interviews I conducted with intimate partners had the same type of therapeutic effect. Simply asking partners questions about their relationship caused them to reflect on and change their understandings of their relationship and each other. To guide other researchers and designers of Empathic Communication Technologies (ECTs), I present a set of specific outcomes of my study. First, I present Symmetric and Asymmetric interface profiles, which identify new human-technology configurations that may better support deep communication---for example, having one shared device between two people, as opposed to one separate device for each. I also share some of the ways in which research interviews may positively and negatively affect study participants towards reconsidering current informed consent practices. Both of these findings showcase the utility of selectively conceptualizing our technology designs as well as our research methods as therapeutic interventions; when we apply the therapy metaphor, new design and research opportunities become apparent. / Ph. D.

No / In this article we explain how the development of new organization theory faces several mutually reinforcing problems, which collectively suppress generative debate and the creation of new and alternative theories. We argue that to overcome these problems, researchers should adopt relationally reflexive practices. This does not lead to an alternative method but instead informs how methods are applied. Specifically, we advocate a stance toward the application of qualitative methods that legitimizes insights from the situated life-with-others of the researcher. We argue that this stance can improve our abilities for generative theorizing in the field of management and organization studies.

Die Dissertation untersucht problematische Beziehungen zwischen Kolonialismus, Wissen und kuratorischen Praktiken, da diese sich auf Sammlungen beziehen, die in lokalen Museen im Nordosten Thailands mit dem ‚Sakralen‘ zu tun haben oder damit verbunden sind. Diese qualitative Forschung verwendet einen theoretischen Rahmen, der sich aus der postkolonialen Theorie, der Akteur-Netzwerk-Theorie und Mikhail Bakhtins chronotopischem und dialogischem Ansatz ableitet. Zwei Hauptargumente der Studie sind, lokale Museen als ‚Museumsverstrickungen‘ und ‚verstrickte Museen‘ zu sehen. Zunächst spricht diese Dissertation dagegen, diese lokalen Museen entweder als ‚nicht-professionelle‘ oder als‚ nicht-westliche‘ Museen zu betrachten. Stattdessen schlägt sie vor, sie als in den kolonialen Kontexten Südostasiens verortet zu verstehen und ihre Praktiken als Antworten auf, sowie Gesprächspartner im Dialog mit, vorherigen Museen zu sehen, die die gleichen Materialsammlungen sammeln und kuratieren und die vom Kolonialismus und Nationalismus beeinflusst wurden. Überdies schlägt diese Dissertation vor, diese lokalen Museen nicht ausschließlich als ‚indigene Museen‘ zu betrachten, sondern sie als ‚verstrickte Museen‘ zu betrachten, die das Ergebnis von Koexistenzen und Interaktionen verschiedener Arten von Wissen sind, die sich auf unterschiedliche Weise aus Religionen, Magie und Wissenschaft ergeben. Im Nordosten Thailands beinhaltet das Kuratieren heiliger Dinge – wie Buddha-Reliquien und religiöse Statuen - den Umgang mit erkenntnistheoretischen Unterschieden, die im Buddhismus, Hinduismus, Animismus, in der Magie und so weiter begründet sind. Diese Unterschiede führen zu vielfältigen dialogischen Praktiken, die sich dem Heiligen widmen, z.B. Verdienstabgabe, Opfergabe, Verehrung und Wünsche äußern. Diese Praktiken erscheinen manchmal neben wissenschaftlichen Museumspraktiken. / The thesis examines problematic relationships between colonialism, knowledge and curatorial practices as these relate to collections that are concerned, or linked, with ‘the sacred’ in local museums in Northeast Thailand. This qualitative research deploys a theoretical framework derived from post-colonial theory, actor-network theory and Mikhail Bakhtin’s chronotopic and dialogical approach. Two major arguments of the study are about seeing local museums as ‘museum entanglements’ and ‘entangled museums’. Firstly, this thesis argues against seeing these local museums as either ‘non-professional’ or ‘non-western’ museums. Instead, it proposes to understand them as situated in the colonial contexts of Southeast Asia, and to see their practices as responses to, and interlocutors in dialogue with, prior museums that collect and curate the same material collections, and that have been influenced by colonialism and nationalism. Secondly, instead of seeing these local museums exclusively as ‘indigenous museums’, this thesis proposes to see them as ‘entangled museums’ that are a result of co-existences and interactions of different kinds of knowledge, which diversely derive from religions, magic and science. In Northeast Thailand, curating sacred things – such as Buddha relics and religious statues, involves dealing with epistemic differences that are based in Buddhism, Hinduism, animism, magic, and so on. These differences lead to diverse dialogic practices dedicated to the sacred e.g. merit-making, offering, worshipping and making wishes. These practices sometimes appear alongside scientific museum practices.

Made available in DSpace on 2014-06-11T19:35:14Z (GMT). No. of bitstreams: 0 Previous issue date: 2006-12-13Bitstream added on 2014-06-13T19:45:17Z : No. of bitstreams: 1 soares_e_dr_fran.pdf: 1344580 bytes, checksum: 4de89bc165d87c6424e3961c8f11c96d (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / O presente estudo propôs-se a compreender e interpretar as percepções e significados das experiências vividas por jovens e adultos alfabetizandos. Com esta pesquisa, queremos possibilitar aos profissionais que trabalham com Educação Popular, entre outros, os Assistentes Sociais, para que possam recolocar em suas práticas novos ou renovados paradigmas, enfoques e perspectivas na abordagem dos processos de socialização implicados em trabalhos populares, particularmente no que se refere à Educação de Jovens e Adultos. O Brasil ainda é um dos países mais atrasados em matéria de educação, ostentando a cifra vergonhosa de cerca de 15% de analfabetos entre a população adulta acima de 15 anos, onde o analfabeto não convive com a civilização e não progride no trabalho nem evolui socialmente. Com o objetivo de compreender e interpretar a dialogicidade freireana na educação de jovens e adultos, buscamos na fenomenologia hermenêutica um modo de pesquisa que atendesse à especificidade do tema. Foram ouvidos na primeira entrevista vinte discursos de alfabetizandos proferidos na inscrição do Curso e, na segunda entrevista, dezenove discursos no término do Curso, a partir da questão orientadora: o que significa ser alfabetizado? Esses discursos, uma vez submetidos à análise fenomenológica, desvelaram as seguintes categorias: primeira entrevista – “vivenciar situações de exclusão”, “aprender a ler e escrever a partir da realidade vivida”, “superar as atuais condições de vida”; segunda entrevista – “participar no processo de construção do conhecimento”, “ser reconhecido como sujeito e não como objeto de uma prática social”, “tomar consciência da realidade e de suas possibilidades”. Em seguida, enfocamos cada dimensão da relação realidade-homem-sociedade, percorrendo um caminho fenomenológico-hermenêutico... / The present study was aimed at understanding and interpreting the perceptions and meanings of the experiences lived by youngsters and adults in the process of learning how to read and write. With this study we wish to enable the professionals who work with Popular Education, among others the Social Workers, to reinsert new or renewed paradigms, focuses and perspectives in the approach of the socialization processes implied in popular work, especially in what concerns the Education of Youngsters and Adults. Brazil is still one of the most backward countries in matter of education, boasting the shameful figure of about 15% of illiterates among the adult population over 15, where the illiterate does not live along the civilization and cannot progress at work or evolve socially. Aimed at understanding and interpreting Paulo Freire’s dialogic in the education of youngsters and adults, we sought in the hermeneutical phenomenology a research design which fulfilled the specificity of our subject. In the first interview, twenty accounts of students learning how to read and write delivered at the registration in the Course were listened to and, in the second interview, nineteen accounts made at the end of the course triggered by the leading question: what is it to be literate? These accounts, once submitted to phenomenological analysis, yielded the following categories: first interview – “experiencing exclusion situations”, “learning how to read and write from the reality experienced”, “overcoming the current life conditions”; second interview – “participating in the knowledge building process”, “being recognized as a subject and not an object of a social practice”, “becoming aware of the reality and its possibilities”. Afterwards, we approached each dimension of the reality-man-society relation along a phenomenological-hermeneutical...(Complete abstract click electronic access below)

FundaÃÃo Cearense de Apoio ao Desenvolvimento Cientifico e TecnolÃgico / A EducaÃÃo Ambiental DialÃgica busca a inserÃÃo dos saberes populares na construÃÃo de uma prÃxis crÃtica, reveladora de uma nova forma de conceber o conhecimento. Dessa forma, os indÃgenas, diante de sua tradiÃÃo cultural ancestral, mostram que tÃm muito a colaborar com a tessitura de prÃticas educativas ambientais. Nesta pesquisa tenho como objetivo discutir como os saberes ancestrais dos Tapeba de Caucaia (CE) podem contribuir e dialogar com a EducaÃÃo Ambiental DialÃgica. Nesse sentido, esta pesquisa nasceu com o propÃsito de colocar em cena e em relaÃÃes igualitÃrias as lÃgicas, prÃticas e modos culturais diversos de pensar, atuar e viver desse povo, de modo que possamos atentÃ-las de forma solidÃria. A pesquisa à qualitativa (MINAYO, 2007), de carÃter etnogrÃfico (GEERTZ, 2008). A maior coleta de dados se deu a partir da relaÃÃo, do estar com eles, dentro de suas realidades. Ainda assim, contei com a realizaÃÃo de entrevistas, narrativas orais e do CÃrculo DialÃgico (FIGUEIREDO, 2012), resultado da alianÃa entre o CÃrculo de Cultura proposto por Paulo Freire e o CÃrculo DialÃgico-Afetivo EcobiogrÃfico, sinteticamente chamado de CÃrculo EcobiogrÃfico, abordagem construÃda por Ferreira (2011). Paulo Freire està enraizado em todas as partes deste trabalho, por meio de suas contribuiÃÃes teÃricas e prÃticas. A EducaÃÃo Ambiental DialÃgica (FIGUEIREDO, 2007) toma para si os aportes deixados por esse autor e dialoga com a EducaÃÃo Ambiental CrÃtica para, assim, nascer de maneira sÃlida e sensÃvel ao cenÃrio educacional, social e polÃtico. A Perspectiva Eco-Relacional, desenvolvida por Figueiredo (2007), aponta para o horizonte da relaÃÃo afetiva com o ambiente. Ciampa (2004; 2005) deu preciosa contribuiÃÃo ao servir de suporte para a reflexÃo e entendimento sobre a questÃo da identidade. Por sua vez, AnÃbal Quijano (1993; 2005; 2010), Walsh (2008) e Figueiredo (2009; 2010) foram essenciais para a discussÃo acerca da colonialidade/descolonialidade. Jà para tratarmos a respeito da Interculturalidade CrÃtica, servimo-nos dos aportes deixados por Walsh (2008), Fleuri (1998), Figueiredo (2009b). Como contribuiÃÃo da Ancestralidade Tapeba para o fazer e o pensar em EducaÃÃo Ambiental DialÃgica, podemos dizer que os saberes ancestrais ultrapassam o entendimento de meros registros histÃricos e sÃo sentidos como guardiÃes da sabedoria de todo um povo, conotando, tambÃm, ensinamentos para a convivÃncia em grupo. Esses saberes revelam que o trato com o ambiente deve se dar de forma afetiva a partir do respeito, do cuidado e da valorizaÃÃo. AlÃm disso, a Ancestralidade Tapeba acredita numa relaÃÃo horizontal entre todos os elementos da natureza, na qual o amor à cultivado, sendo todos essenciais a uma vida em harmonia. O TorÃ, por sua vez, à um exemplo de coesÃo, organizaÃÃo dos participantes e sua conexÃo com a espiritualidade, fundamental para uma prÃtica educativa nesse Ãmbito. Os indÃgenas tÃm a sabedoria e a paciÃncia de acatar o tempo natural do ciclo da vida, esperando o melhor momento para realizar suas atividades de pesca, caÃa e plantio. AlÃm disso, ensinam a ter o ambiente como parceiro, demonstrando preocupaÃÃo com as geraÃÃes futuras. / Dialogic Environmental Education seeks to include indigenous values and knowledge in the construction of a critical praxis that reveals a new way of conceiving knowledge. In this manner, indigenous peoples, given their ancient cultural tradition, can contribute greatly to the fabric of environmental educational practices. In this thesis I discuss how the ancient knowledge of the Tapebas located in Caucaia (CE) can contribute and dialogue with Dialogic Environmental Education. In this manner, this research project was born out of the intent to apply egalitarian logical relations to diverse cultural practices and ways of thinking, acting, and living as a means of approaching these relations in a unified and supportive fashion. The research is both qualitative (MINAYO, 2007) and ethnographic (GEERTZ, 2008). For the most part, data collection occurred through the development of a relationship with the Tapebas, within their daily living conditions. At the same time, I also utilize interviews, narratives, and the âDialogic Circleâ (FIGUEIREDO, 2012), a juxtaposition of the Cultural Circle proposed by Paulo Freire and the Ecobiographical Affective-Dialogic Circle (a term frequently shortened to âEcobiographical Circleâ) (FERREIRA, 2011). This research project is indebted to Freireâs practical and theoretical contributions. Environmental Dialogic Education (FIGUEIREDO, 2007) not only utilizes his theoretical background, but it also dialogues with Critical Environmental Education in order to be accurately applied to a given socio-political and educational setting. The Eco-Relational Perspective developed by Figueiredo (2007) combines the affective relationship perspective with the environment. Ciampa (2004; 2005) has also made an important contribution by establishing the basis for reflecting and understanding the concept of identity. Additionally, AnÃbal Quijano (1993; 2005; 2010), Walsh (2008), and Figueiredo (2009; 2010) were of paramount importance to the discussion of coloniality/decoloniality. Finally, in order to approach Critical Interculturality, this study benefits from the theoretical background offered by Walsh (2008), Fleuri (1998), and Figueiredo (2009b). Ancestral Tapeba contributions regarding acting and thinking in Dialogic Environmental Education are essential for harmonious living in three ways. First, ancient knowledges go beyond mere historical registers and are stores of knowledge for an entire people; these different forms of knowledge also act as guidelines for community cooperation. Second, the Tapeba create an affective relationship with the environment stemming from respect, care, and valorization. Finally, Tapeba ancestry believes in a horizontal relationship between all elements of nature in which love is cultivated. In this context, the Torà ritual is an example of cohesion, participant organization, and spiritual connection, all essential values to such an educational practice. In addition to demonstrating patience and knowledge in daily activities such as fishing, hunting, and harvesting, the Tapebas teach us how to coexist with the environment by expressing concern with future generations.  

This thesis examines the role of dialogic processes in representations of conversion narratives and expressions of poetic subjectivity across the works of four poets: Guittone d’Arezzo (c.1235-1294), Guido Guinizzelli (c.1230-1276), Guido Cavalcanti (c.1255-1300) and Dante Alighieri (1265-1321). The introduction proposes a definition of ‘dialogic processes’ drawing on theoretical models of performativity and dialogism. It presents the usefulness of these approaches to the analysis of narratives of conversion and accounts of subjectivity in poetry. Chapter 1 analyses Guittone’s conversion poetics in light of these processes and seeks to complicate the teleology of his narrative of self. Chapter 2 examines the poetry of Guinizzelli and Cavalcanti, first establishing the ‘poetic conversion’ of Guinizzelli in dialogue with his own and others’ poetry. It then examines Cavalcanti’s physiological performance of a polyphonic subjectivity and how far this poetic expression partakes in the dialogic processes previously discussed in relation to religiously inflected writing. Chapters 3 and 4 will explore the manifestations of these phenomena of dialogue and performance in Dante’s oeuvre with particular focus on the Commedia as a key site for intertextual interaction both with his own earlier texts and with the texts (and figures) of the other poets under discussion. These chapters will seek to reopen the teleological closure which Dante tries to impose on his vernacular predecessors, as well as on his own works. The weight of critical engagement with Dante’s predecessors has treated them as sources or reference points for Dante’s own praxis. I aim to consider Guittone, Guinizzelli and Cavalcanti on their own terms and in dialogue with one another before approaching Dante through these poets, thus reconstructing the networks of poetic dialogue in late medieval Italy, and situating Dante firmly within a dialogic tradition of narratives of self and conversion.

This thesis offers dialogue about the relations between learning and Information and Communication Technologies (ICTs). The dialogue is guided by the question of how to design education to increase perceived values of learning. It pays attention to how learners approach learning availabilities in various learning settings based on learners’ perceived values of learning. The aim is to understand the perceived values of learning in order to reflect its relation to ICTs. The field of learning is understood from the perspectives of formal, non-formal and informal learning. The field of ICTs is understood from the perspectives of information, communication and technology. The perspectives of learning and ICTs are chosen as a way to understand them by ‘going back to basics’ to find an origin or a point of departure for reinterpreting and understanding them. This approach has influenced the presentation of the thesis and how it is structured so that dialogic and interpretive research opens up dialogic spaces for reflections regarding the relations between learning and ICTs. Two studies in two different education systems, formal and non-formal, are included in the thesis work. The data are collected via qualitative methods such as photo interviews and individual and group interviews in which learners’ expressions of learning are in focus. The approach of the included articles that present the two studies was to first understand learning and then relate it to the understanding, potential and use of ICTs. The results and contributions from the articles are summarised via the three perspectives of the perceived values of learning, the relations between learning and ICTs and the influences of perceived values of learning. The theoretical tools, pedagogical attitude and positioning of ICTs guide the discussions and analysis of these perspectives towards the conclusions of the thesis work. The reader of the thesis can expect a journey along a winding road, which both addresses and involves policies’ and researchers’ implications and conceptions of learning and education. A framework for the perceived values of education when perspectives of learning and ICTs are related is considered to represent the understanding of the coherent whole of the thesis work. Three main contributions of the thesis work are put forth. The first contribution is the framework for perceived values of education, or the perceived value framework (PVF). The second contribution is the understanding of perceived values of learning. The third contribution is the specific photo interviews about learning situations that is considered to be a contribution to already existing methods such as photo-eliciting (Cappello, 2005) and stimulated recall (Haglund, 2003).