This research seeks to acquire a deep understanding of how spirituality and mission correlate and shape each other. An initial review of missiological texts has revealed that spirituality is not often (nor explicitly) taken into consideration by missiologists. Likewise, mission generally does not occupy a central place within the academic discipline of spirituality. I contend that spirituality is the motor of mission and missiology and therefore cannot be only briefly mentioned or omitted from missiological discourse. This thesis explores this relationship with a specific focus on the Comboni Missionary Sisters. It explores the mission spirituality of their founder, Daniel Comboni, how this is taken up by the Comboni Missionary Sisters and how it shapes their lives and their being in mission. The research also aims to foster some transformations. It explores new ways for the Sisters to express their ways of being in mission in the context(s) in which they live, in order to be faithful to Comboni’s charism as well as to be a relevant presence today. The thesis proposes that mission spirituality be studied and lived by making use a Mission spirituality spiral. Its six dimensions are: spirituality, at the centre and all along the spiral; encounter with other(s) and with the context; context analysis; theological reflection (encounter with Scripture and Tradition); discernment for transformative ways of being in mission and reflexivity. A qualitative analysis is presented from interviews conducted with fifteen Comboni Missionary Sisters working in various continents. Genuine encounter with the Triune God, with the other(s), with the context and its analysis, and encounter with Scripture and Tradition lead to transformation in the person and subsequently to finding new ways of being in mission. The mission spirituality spiral is used as an analytical tool to study the mission spirituality of Comboni and the Comboni Missionary Sisters and also as a mobilising tool. Suggestions for further areas of research are made. The thesis concludes with some personal learning and transformation. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

This thesis analyses research into the evolution and adaptation of the communities in Rotorua and Kaikoura by using a complex systems perspective. This perspective requires that the analyst look beyond the obvious impacts of tourism such as employment, crowding, and congestion, to the processes that underlie the experiences of local people in relation to tourism. The configuration of the destination, the flows of people in the area, the visitor types and the ratio of hosts to guests all influence a community's interactions with tourists. In small destinations, the effect of host interactions with guests is potentially much greater than is the case in larger destinations. However, in using a complex systems perspective to analyse the effects of tourism on these two destinations, it becomes clear that the impacts of tourism are more than just the impacts of tourists. The impacts of tourism are intertwined with the processes of trust, leadership and decision making occurring both within the community and within the wider regional and national socio-economic systems. As such, local perceptions of tourism are associated with history, geography, local politics and local social processes. As concepts, the meanings of both 'tourism' and 'community' emerge from the experiences people have, and the associations that they make with the two terms. Thus, the meaning of both 'tourism' and 'community' are idiosyncratic and locally defined. Each term means different things to residents in Rotorua and Kaikoura, and each affects how residents perceive tourism in their respective towns. For example, the associations that people make between historical events and processes such as restructuring are quite different in each of the two communities. In Rotorua, tourism is seen as a source of stability, as a phenomenon that confers a higher level of perceived control on the community. In Kaikoura, tourism is seen as a source of change and it confers a lesser sense of perceived control on the community overall. Likewise, the relationship between the local council and the community underlies the sense of security people feel about local decision making processes. This relationship is mediated by a range of processes including the effort that the council put into communicating with community members, the leadership shown by the council, the way in which they facilitate community visioning processes, which then provide a basis for both leadership and decision making. Underlying these processes are community processes of rivalry, competition, cooperation, labelling and stereotyping that all affect the levels of trust that the community have in those around them. Community cohesion (which is not the same as community agreement) underlies a community's ability to work together to manage tourism. Thus using a complex systems approach to analyse the impacts of tourism in two destinations has shown that there is much more to tourism than the impacts of tourists and their activities. Instead, the way the community system interacts with the tourism system gives rise to the impacts of tourism. Tourism can be usefully conceptualised as a process that is inextricably interwoven with history, politics and community interaction processes at the destination level. Perceptions of tourism reflect these processes and the understanding that local people have of them, and the level of control that they feel they have over tourism development. With little trust in local decision making processes, people have a low sense of control over how tourism development affects them. In tourism planning, therefore, it may be more effective to focus primarily on the processes by which tourism development and management occurs in the local area and to look at mitigating the effects of tourists only after building community capacity to adaptively manage tourism in their area. Communities need a sense of control over their world, and this is only undermined when experts and institutions try to advise courses of action without involving a range of community players in the process of managing tourism. Thus, government and other organisations and institutions at local level must focus on working with communities to build local capacity to manage tourism, without imposing on those communities to convince them to 'treat tourists well' or to manage their environment better, so they become more attractive as a destination.

<p>The purpose of this essay is to discuss the base of sociology from an existentialistic perspective. The discussion takes it's position in the debate on the crisis of sociology, and aligns with Alvin Gouldner's understanding of the crisis. Gouldner believed that the crisis of sociology was mirrored in a sociological method that failed to describe the social reality that it meant to describe; a lack in self-criticism and self-reflexivity, a lack in self-containment in relation to state interests and a lack in moral engagement. This raises a number of questions, which I discuss in the essay. What is the role of sociology in our society? How shall we form a method that responds to the social reality that we sociologists aim to describe? How can we make sociology more moral?</p><p>Existentialism offers a starting point to describe these questions. I argue that the existentialistic description of man as essence carries implications for the social science. By constituting a critique of a computable moral, existentialism points at the necessity of a standing self-criticism and dialogue. An existentialistic description of man as non-essence carries implications for the theory and method of sociology. Man's possibility of radical exceeding of himself means the impossibility to reach theories that describe reality as it is. At the same time, method and theory are necessary to create knowledge about social phenomenon. I read existentialism as an imperative for a sociology that is reflexive in the sense a) a reflexivity in relation to the basic presumptions (value philosophical and ontological) that effect our sociological examinations b) a self-reflexivity that amount to an understanding of the scientists own role relation to his study and the object being studied. Furthermore, I read existentialism as an imperative for a radicalization of dialogue as method.</p>

This dissertation analyses the consequences of seemingly placeless processes like the European integration and the increasing economic globalisation on Brussels and the people living there. The study shows that Brussels has become one of our time's most important international political capitals and a leading business node in Europe. European institutions, international organisations, headquarters and subsidiaries of transnational corporations are increasingly locating themselves in Brussels. Simultaneously there has been an influx of transnational professionals working in the international sector. This research shows that with the internationalisation of Brussels there has been concomitant economic restructuring with the emergence of an advanced service economy. The labour market has become polarised between those who have jobs and those who do not. Brussels has also experienced a spatial and socio-economic polarisation along ethnic lines. The thesis explores the connections between these changes and Brussels' international role. Drawing on the world / global city thesis of Saskia Sassen and John Friedmann, a theoretical framework is developed to analyse this. One of the important results of this study is that the world / global city thesis needs to be complemented with a thorough analysis of the place: the political and historical context, and also the role of the local agents, to enable an explanation of the observed development. The interplay between global and local processes needs to be clarified. It is also argued that to properly understand cities with an international role like Brussels, we need to know why international agents locate there. Michael Storper's concepts of 'economic reflexivity' and 'territorial specificities' are used to analyse the rise of Brussels into a reflexive world city - a city vibrating with specific knowledge, produced through inter alia social interaction and critical reflection, that some transnational agents find extremely vital to tap into.

Il lavoro di tesi ha come oggetto la valutazione della qualità relazionale dei servizi offerti dal Centro disabilità neuromotorie infantili della Fondazione Ariel e ha come obiettivi l’approfondimento teorico e metodologico dell’approccio relazionale riflessivo alla valutazione, con attenzione alle connessioni tra valutazione e dimensioni organizzative dei servizi alla persona e alla famiglia. Questo approccio multidimensionale e multivision della qualità fa riferimento ad alcune macro-dimensioni organizzative del benessere relazionale generato da un servizio sociale: l’efficienza, l’efficacia, la qualità integrativa, la qualità etica dei fini. Questa prospettiva riflessiva e partecipata di valutazione costituisce un’opportunità per cogliere, descrivere e giudicare il bene comune relazionale generato da un servizio alla persona e alla famiglia in un contesto di bisogni sociali in mutamento, dove strategiche sono personalizzazione e alla familiarizzazione dei servizi. Oltre al potenziale conoscitivo, la valutazione della qualità relazionale dedica particolare attenzione al potenziale trasformativo e morfogenetico della leva valutativa. Metodologicamente l’analisi condotta è stata di tipo quanto-qualitativo. Sono state realizzate interviste semi-strutturate con gli operatori del Centro e una dettagliata analisi della documentazione. Il lavoro partecipato ha condotto alla costruzione di questionario di 35 variabili che è stato esitato da 167 famiglie beneficiarie. Oltre ad un’analisi monovariata dei risultati del questionario sono stati costruiti alcuni indici sintetici su alcune dimensioni critiche della qualità relazionale. / The work relates to evaluation of relational quality of the services offered by Foundation Ariel’s childhood neuromotor disabilities Center . The objectives are the methodological and theoretical study of the relational reflexive evaluation approach, with attention to the connections between evaluation and organizational dimensions services to individuals and families. This multidimensional and multi-vision quality model refers to some macro-organizational dimensions of relational well-being generated by social services: efficiency, effectiveness, quality integration, the quality of ethical purposes. This reflective and participatory evaluation perspective is an opportunity to capture, describe and assess the common good relationship generated by a service to individuals and families, which are strategic to the familiarization and customization in a context of changing social needs. In addition, relational quality evaluation pays particular attention to the transformative and morphogenetic potential of evaluation. Methodologically, the analysis was quanto-qualitative. Semi-structured interviews were conducted with operators of the Centre and a detailed analysis of the documentation was done. The work led to the construction of a questionnaire of 35 variables, which 167 beneficiary families have responded to. Besides monovariata analysis of the results of the questionnaire, some synthetic indexes of some critical dimensions of relational quality were constructed.

This dissertation makes a comparative analysis of the self-reflexivity in the novels of one British and one Turkish writer - John Fowles and Orhan Pamuk. The study restricts itself to three novels by each writer. In making this analysis under the light of Robert Scholes&amp / #8217 / s theory of reality, and making use of Linda Hutcheon&amp / #8217 / s classification of self-reflexivity, and Jacque Lacan&amp / #8217 / s The Mirror Stage, it is argued that both Fowles and Pamuk create worlds within worlds which are similar to but different from each other, namely the fictional world, the world of the implied author, and the outer world, i.e. the world of the writer. Although these worlds reflect each other, it is not a one-to-one reflection of outer reality, since art/fiction is illusion. This dissertation argues that in accordance with their aims in both life and literature, and their views on reality, Fowles and Pamuk make use iv of different self-reflexive devices. While Fowles prefers overt self-reflexive devices, Pamuk chooses to employ both overt and covert ones / this may be because Fowles aims to be didactic whereas Pamuk does not. While Fowles believes in the existence of the external world, Pamuk rejects it. Whatever techniques they use, it is shown that they both write self-reflexive texts focusing on fictionality as their theme. The analysis of the six novels by Fowles and Pamuk as the representatives of two different literatures demonstrates that self-reflexivity is an indispensable characteristic of postmodern fiction and that Pamuk is more postmodernist compared to Fowles.

The purpose of this essay is to discuss the base of sociology from an existentialistic perspective. The discussion takes it's position in the debate on the crisis of sociology, and aligns with Alvin Gouldner's understanding of the crisis. Gouldner believed that the crisis of sociology was mirrored in a sociological method that failed to describe the social reality that it meant to describe; a lack in self-criticism and self-reflexivity, a lack in self-containment in relation to state interests and a lack in moral engagement. This raises a number of questions, which I discuss in the essay. What is the role of sociology in our society? How shall we form a method that responds to the social reality that we sociologists aim to describe? How can we make sociology more moral? Existentialism offers a starting point to describe these questions. I argue that the existentialistic description of man as essence carries implications for the social science. By constituting a critique of a computable moral, existentialism points at the necessity of a standing self-criticism and dialogue. An existentialistic description of man as non-essence carries implications for the theory and method of sociology. Man's possibility of radical exceeding of himself means the impossibility to reach theories that describe reality as it is. At the same time, method and theory are necessary to create knowledge about social phenomenon. I read existentialism as an imperative for a sociology that is reflexive in the sense a) a reflexivity in relation to the basic presumptions (value philosophical and ontological) that effect our sociological examinations b) a self-reflexivity that amount to an understanding of the scientists own role relation to his study and the object being studied. Furthermore, I read existentialism as an imperative for a radicalization of dialogue as method.

Management was once described as the art of getting things done through the efforts of oneself and other people (Follett, 1941) and is functionalised through acts of planning, organising, leading and controlling tasks and people for pre-defined objectives. These four cardinal pillars of management are translated into various models, tools and techniques of best practice of how to manage. While acknowledging that the substance of the current management models, tools and techniques have for years broadly contributed to how organisations are run, my research sheds more light on the shortcomings underlying some of the assumptions and ways of thinking behind these models and tools. My research findings based on my experience in working for the Department for International Development suggests that management practice and organisational change occur in the context of human power relationships in which people constrain and enable each other on the basis of human attributes such as identities, attitudes, values, perceptions, emotions, fears, expectations, motives and interests. I argue that these human attributes, human power relations and the totality of human emotions arise in the social, and understanding the ways in which these attributes shape local interaction and daily human relating is critical in making sense of the reality of organisational change and management. I suggest that management practice occurs in the context of everyday politics of human relating. It is that type of politics that takes place within families, groups of people, organisations, communities, and indeed throughout all units of society around the distribution of power, wealth, resources, thoughts and ideas. This way of thinking has enormous implications for the way we conceptualise management theory and practice. I am suggesting that managers do not solely determine, nor do employees freely choose their identities, attitudes, values, perceptions, emotions, fears, expectations and motives. These human dimensions arise from social relationships and personal experiences. As such, it is simply not for a manager to decide or force other employees on which of these human attributes to influence their behaviour. I am arguing that the social nature of management practice and role of human agents is inherently complex and cannot, in the scientific sense, be adequately reduced to discrete, systematic, complete and predictive models, tools and techniques without losing some meaning of what we do in management.

Depuis les années 1990, les formations à visée professionnelle, comme l’enseignement, adoptent le paradigme du praticien réflexif. Au Québec, le référentiel de compétences proposé par le ministère de l’Éducation introduit l’idée que tout futur enseignant doit apprendre à « réfléchir sur sa pratique » (MEQ, 2001). Malgré de nombreuses études sur la réflexion, le concept reste flou et polysémique. Comment, dans ces conditions, « faire réfléchir » ? Des chercheurs contemporains, dans la mouvance éducative, humaniste et pragmatique de Dewey (1933), aboutissent à des conceptions convergentes de l’apprentissage par réflexion sur l’expérience (Osterman et Kottkamp, 2004; Brouwer et Korthagen, 2005; Loughran, 2006; Brockbank et McGill, 2007; Donnay et Charlier, 2008, entre autres). De leurs points communs est synthétisée une définition de la réflexion qui peut aider à clarifier son rôle en formation. La recherche se donne comme objectif de « saisir » des événements réflexifs pour élucider comment des formations universitaires contribuent à développer des mécanismes de réflexion favorables à un autorenouvellement professionnel à long terme. La démarche est qualitative, l’approche interprétative-compréhensive. Des entrevues semi-structurées ont permis de recueillir des données auprès de finissants en enseignement du français langue seconde (FLS), en coopération internationale, à l’Université de Montréal, ainsi que d’enseignants de FLS expérimentés d’une université québécoise. Du corpus d’« occurrences de réflexion » ont émergé les significations que les acteurs donnaient à leur expérience d’apprentissage ou de travail. Les résultats sont présentés en trois articles. Le premier décrit la méthodologie construite pour repérer des occurrences de réflexion. Le second révèle deux grandes caractéristiques de dispositifs qui la stimulent particulièrement: 1) l’agir en situation de travail authentique ou vraisemblable; 2) la confrontation interactive à l’altérité (pairs, clientèle). Le troisième article aborde les représentations plus riches, nuancées et critiques de la profession, l’Autre et soi-même sur lesquelles débouche la réflexion. L’étude documente aussi les effets de ces reconceptualisations sur l’acteur et l’action, et produit des typologies des préoccupations des (futurs) professionnels et des objets réfléchis Des pistes de recherche et d’application sont dégagées pour les formations professionnalisantes et le développement professionnel en milieu de travail. / Since the 1990’s, the paradigm of the reflective practitioner entered higher education curricula. In Quebec, the Ministry of Education introduced in its list of skills required to become a teacher the idea that one should learn ‘to reflect on one’s practice’ (MEQ, 2001). Despite many studies about reflection, the concept of ‘reflection’ itself remains vague. So the effectiveness of the pedagogical and organizational tools used to “make people reflect” is highly questionable. Nevertheless, some researchers, following the seminal educative humanistic and pragmatic ideas of Dewey (1933) come to similar conceptualizations of what learning is through the reflection on practice (Osterman & Kottkamp, 2004; Brouwer & Korthagen, 2005; Loughran, 2006; Brockbank & McGill, 2007; Donnay & Charlier, 2008, among others). An operational definition of reflection is synthetized. It can help clarify the role of reflection in professional curricula. Going beyond the challenge of ‘capturing’ reflection events, this research aims at understanding how higher education programs contribute to develop long term professional self-renewal mecanisms. This study is based on qualitative interviews, within an interpretive approach. Data came from prospective teachers in French as a second language (FSL) and in international co-operation at Université de Montréal, as well as experienced FSL teachers working in a Quebec university. The method first isolated ‘occurrences of reflection’, then extracted the meanings emerging from what the interviewees had said about their experience of learning or working. Results provide insights into the process and outcomes of reflection. Two characteristics of the higher education programs appear to stimulate it the most : 1) ‘doing’ things in an authentic workplace or in simulated situations in the classroom; 2) interactive confrontation to others (peers and clients). Different types of ‘triggers’, conditions, concerns and objects of reflection are also brought to light. It appears that reflection stimulates changes in perspective in the mind of learners or workers, which makes them see things ‘differently’, that is, in a richer, more precise, more critical way, about their work, their colleagues or clients, and themselves as professionals. The study proposes some ways of improving teacher education programs and professional development in the workplace.

Ce mémoire de maîtrise étudie le traitement de l’espace dans les films Badlands (1973) et Days of Heaven (1978), du cinéaste américain Terrence Malick. Je m’intéresse dans un premier temps à montrer comment le traitement spatial de ces œuvres se démarque des conventions cinématographiques classiques en développant autour de la multitude de procédés et stratégies mis en œuvre par Malick pour rendre sensible et réflexif l’espace - sonore et visuel – des deux films, lequel est conçu pour être littéralement «habité» par les personnages mais également par les spectateurs. J’observe ensuite les implications (esthétiques, narratives, iconologiques, philosophiques, poétiques, etc.) de ce traitement singulier de l’espace filmique en montrant comment le cinéaste parvient à créer différents types de sensations et construire son discours par et à travers l’espace de ses œuvres. Le mémoire porte une attention particulière à la notion de «paysage filmique» et se structure en trois chapitres, lesquels étudient respectivement l’espace chez Malick en termes de «sensations» (sensibilité de l’espace, «mise en vue» du paysage au sein des deux films), de «relations» (relations entre les différents espaces et relations entre les personnages et l’espace) et de «mémoire» (densité «iconologique» du paysage). Aussi, j’aborde d’autres questions importantes au cours du projet et je reviens à plusieurs endroits sur la dimension «poétique» du cinéma de Malick et sur la «réflexivité spatiale» de ses films (réflexivité et aspect «attractionnel» du paysage, réflexivité de la voix-off, réflexivité de l’organisation et de la structure spatiales du récit, réflexivité du «tissage spectral»). Enfin, il est question de montrer au fil du mémoire que Malick parvient à édifier avec le cinéma, et par là avec l’espace et le paysage, un véritable espace de pensée qui «déborde» du cadre filmique. / This Master’s thesis studies the treatment of space in Terrence Malick’s films Badlands (1973) and Days of Heaven (1978). First I apply myself to show how the treatment of space in these films distinguishes itself from classical cinematographic conventions, developing on the multitude of strategies used by Malick to make space (both visual and sound) sensitive and reflexive in the two films. Space here is created to be literally «inhabited» by the characters as well as the spectators. I then observe and comment on the implications (esthetical, narrative, iconological, philosophical, poetical, etc.) of this peculiar treatment of film space by showing how the filmmaker creates different types of sensations and constructs his discourse with and through space of his films. The thesis pays special attention to the concept of «film landscape» and structures itself in three chapters, which respectively study space in Malick’s work in terms of «sensation» (space sensitivity, «mise en vue» of the landscape in both films studied), of «relationship» (relationships between the different spaces and relationships between characters and space), and of «memory» («iconological» density of the landscape). In the project I also touch other important questions, coming back several times on the «poetical» dimension of Malick’s cinema and on the «space reflexivity» of his films (reflexivity and «attractional» aspect of the landscape, reflexivity of the voice-over, reflexivity of the organization and space structure of the story, iconological reflexivity). Finally, throughout the thesis I try to show that through filmmaking, and therefore through space and landscape, Malick creates a true space of thoughts that goes «beyond» his films. / Pour respecter les droits d’auteur, la version électronique de ce mémoire a été dépouillée de ses documents visuels et audio‐visuels. La version intégrale du mémoire a été déposée au Service de la gestion des documents et des archives de l'Université de Montréal.