Cette étude se fonde sur la comparaison entre l'empire romain et l'empire inca inaugurée par les chroniqueurs espagnols au XVIe siècle. Le symbolisme de Rome est analysé en fonction d'images de Cuzco produites par l'imaginaire européen. L'importance du passé romain dans la définition de l'Autre est rattaché au processus d'acculturation des Incas. L'analyse de symboles universels des mythes, et notamment du rôle des tricksters dans la construction de l'ordre des communautés et du pouvoir, vise à discerner les éléments pouvant être rattachés aux idéologies impérialistes. Le choixdes objets d'étude pousse à conclure sur l'universalisme de certains éléments interprétés de façon différente par chacune des civilisations. / Comparisons between Incas and Romans first started by 16th century Spanish chroniclers. We ail to highlight how Roman past and origins have been the bastion for European power justification and how Roman history and ideals became a cultural pattern. We suggest that Cuzco was stereotyped by European imaginary. As so, we chose to take an interest in mythical tricksters and their part in defining social boundaries. This leads to critical thinking on the way political power was perceived. We conclude that similar but not identical symbols were mobilized by Incas and Romans.

L’objectiu d’aquesta investigació, ha sigut comparar patrons culturals de grups brasilers amb grups portuguesos. Per identificar i comparar els esmentats patrons, s’ha fet servir un instrument anomenat Values Scale. A més a més, i utilitzant una adaptació de Tannenbaum and Schmidt’s Taxonomy desenvolupat per Vroom (2000) hem comparat els estils de lideratge dels esmentats grups. En darrer lloc hem investigat si existeix una correlació entre els patrons culturals i els estils de lideratge. S’ha pogut observar que ambdós grups demostren una preferència per als Patrons Culturals Horitzontals Col•lectius i que el grup brasiler, te tendència a triar un estil de lideratge més participatiu si ho comparem amb el grup portuguès. També s’ha observat una correlació entre els patrons culturals i els estils de lideratge. En acabar l’estudi, es presenten mancances i, com que no hi ha molts estudis de referència, es suggereixen propostes per a futures investigacions, enfocades especialment en brasilers i portuguesos, tenint present que aquests països tenen en comú un passat històric i es veuen abocats a canvis socials, econòmics i culturals significatius. / El propósito de esta investigación, ha sido comparar el patrón cultural de grupos brasileños con grupos portugueses. Para identificar y comparar dichos patrones, se ha aplicado un instrumento llamado Values Scale. Además, utilizando una adaptación de Tannenbaum and Schmidt’s Taxonomy desarrollado por Vroom (2000), hemos comparado los estilos de liderazgo de los mencionados grupos. Finalmente hemos investigado si existe una correlación entre los patrones culturales y los estilos de liderazgo. Se ha podido observar que ambos grupos demuestran una preferencia para los Patrones Culturales Horizontales Colectivos y que el grupo brasileño tiende a elegir un estilo de liderazgo más participativo en comparación con el grupo portugués. También se ha observado una correlación entre los patrones culturales y los estilos de liderazgo. Al terminar el estudio se presentan limitaciones y, dado que no hay muchos estudios al respecto, se sugieren propuestas para futuras investigaciones, enfocadas especialmente en brasileños y portugueses, teniendo en cuenta que estos países comparten un pasado histórico y se enfrentan a cambios sociales, económicos y culturales significativos. / This study aimed to compare the cultural patterns of Brazilian and Portuguese groups. Using an instrument named Values Scale it was possible to identify and compare these patterns. In addition, we sought to compare the leadership styles preferred by those groups using an adaptation of the Tannenbaum and Schmidt’s Taxonomy developed by Vroom (2000). Finally, we assessed whether there was correlation between cultural patterns and leadership styles. It was observed that the two groups showed a preference for Horizontal-Collectivism Cultural Pattern and the Brazilian group chose a more participative leadership style when compared with the Portuguese group. There was also a correlation between cultural patterns and leadership styles. At the end of the study limitations are presented and proposals for future research are suggested, especially between Brazilians and Portuguese, since such studies are still scarce and taking into account that these countries have in common historical past and are also facing significant social, economic and cultural changes.

Huari and Tiwanaku Textiles: Comparisons and ContextsLike all aspects of material culture, textiles related to Huari and Tiwanaku exhibit many similar iconographic characteristics, but remain essentially distinct in terms of construction and techniques of manufacture. Huari textiles uncovered in many sites along the Peruvian coast have both close design ties to the Tiwanaku center and design innovations clearly separate from any central source. Most Tiwanaku textiles remain much more restricted in designs more clearly oriented to the standard icons known from Tiwanaku stone sculpture. Even though both cultures created garments that seem remarkably similar at first glance such as the man's tapestry tunic and four-pointed hat, as well as unusual textiles such as discontinuous warp and weft tie and dye patchwork mantles and shirts, each of these textiles is constructed differently within its respective sphere of influence.Huari tunics use brilliant patterning in two separate webs or fabric pieces that are cut from the loom, folded, and then sewn together. Only a few Tiwanaku tunics have survived, but these all were woven like later Inca types, with one single web and the neck slot created within the weaving process. Huari four-pointed hats are remarkably similar to hats with four points discovered in the Tiwanaku sphere, but Huari hats have pile in the knots and Tiwanaku 's hats depend on the color change of the knots and yarns alone. The authors discuss a larger series of textiles with iconography that relates them to the highland centers where cloth has not been preserved. Huari textiles from El Brujo, Chicama Valley, Peru are discussed in context along with Tiwanaku textiles from well preserved burials in San Pedro de Atacama, Chile. The article discusses the similarities and differences in textiles from Huari and Tiwanaku. / En muchos aspectos de la cultura material, los tejidos huari y tiwanaku presentan y comparten rasgos iconográficos, pero se distinguen en su construcción y técnicas de manufactura. Los tejidos huari descubiertos en diferentes sitios a lo largo de la costa peruana poseen diseños que los ligan íntimamente al centro de la cultura Tiwanaku, pero también evocan distintas innovaciones iconográficas con respecto a las de este centro. En lo que respecta a los tejidos tiwanaku, sus diseños son mucho más restringidos y presentan una fuerte orientación hacia la iconografía estándar conocida para la escultura en piedra. Ambas culturas crearon una fastuosa vestimenta, la que es muy similar a primera vista, como es el caso de las túnicas en tapiz, los gorros de cuatro puntas, así como los mantos y camisas elaborados en urdimbres y tramas discontinuas, decorados por teñido al negativo. Estos tejidos, sin embargo, fueron hechos de manera diferente, obedeciendo a los patrones culturales establecidos dentro de su esfera de influencia.Las túnicas huari se distinguen por sus brillantes colores, conformados a partir de dos tejidos que se caracterizan por presentar sus orillos recortados. Estos tejidos fueron doblados y luego cosidos. Por otro lado, las evidencias de túnicas tiwanaku son limitadas: un examen de estas muestra que fueron elaboradas como las túnicas del estilo Inca, confeccionadas a partir de un solo tejido, con la abertura para el cuello realizada durante su elaboración. Otro es el caso de uno de los accesorios del estilo Huari, el gorro de cuatro puntas, que comparte atributos con aquel desarrollado dentro de la esfera tiwanaku. Ambos son sorprendentemente similares, pero los gorros huari llevan pequeños mechones entre los nudos, mientras que los ejemplares tiwanaku se caracterizan por el cambio de color en los hilos empleados. En ambos casos, estas variaciones están relacionadas con el sistema decorativo. En este artículo se discutirán evidencias textiles y la iconografía asociada a este material, el cual no ha podido conservarse en el centro de su dominio. Textiles huari, procedentes de El Brujo, valle de Chicama, Perú, serán presentados dentro de su contexto, así como también los tejidos tiwanaku registrados en el cementerio de San Pedro de Atacama, Chile. Se expondrán, por último, las similitudes y diferencias existentes en ambos estilos.

The objective of the submitted study was to find out and assess the specifics of transcultural features, rules and cultural patterns at dying and death in selected minorities in the Czech Republic in relation to nursing care, and to describe the experience of nurses with transcultural nursing and to evaluate the possibilities of using the Transcultural Assessment Model Joyce Newman Giger and Ruth Elaine Davidhizar and the Conceptual Model of Cultural Competencies Larry D. Purnell in transcultural aspects, rules and cultural patterns of dying and death in selected minorities in the Czech Republic. The stated objectives were achieved by a combination of qualitative and quantitative research methods, which were part of the research conducted with the financial support of the Grant Agency of the University of South Bohemia (GAJU) in České Budějovice within the team grant project called "Using Conceptual Models in Clinical and Community Practice ", No 048/2015/S. In the first part of the research, a pre-research with 50 informants was carried out by a semi-structured interview technique, each time with 10 representatives of Judaism, Christianity, Buddhism, Islam and atheism. The main objective of the pre-research was to specify the key data for answering research questions and for creating a self-constructed questionnaire that served together with the standardized DAP-R (The Death Attitudes Profile - Revised) questionnaire to complete quantitative data that analyzed the results of 1 700 respondents. The results of the pre-research study became the basis for the nursing documentation proposal, which was verified in the next phase of the qualitative research in a focus group interview, in which 35 nurses from clinical and community practice were involved. Based on the results of the pre-research study, it was found that the care of the dying and the dead is based on traditional values of human life. Informants demand that nurses have 7 virtues in the form of humility, generosity, compassion, peacefulness, chastity, temperance and activity, enriched with respect for human dignity, love, empathy and understanding. Quantitative research has shown that there is a statistically significant difference in transcultural features, rules and cultural patterns in the period of dying and death, depending on religion or personal belief, in which the degree of subjective identification with a religious belief or a personal belief plays an important role. According to the results of the investigation, it is obvious that de-taboooization of dying and death, as well as contact with the dying person and the deceased, greatly contributes to reconciliation with our own mortality. The results have also shown the presence of lower fears of death in women than men, which can also be seen from the results of the DAP-R questionnaire, which show that there is a statistically significant difference in the welcome acceptance of death by gender. The welcome acceptance to death is more expressed in believers than non-believers people. The focus group with nurses appears to have revealed the absence of cultural competencies that can greatly influence the quality of life of dying people and their families. The research study provides a comprehensive view of transcultural features, rules and cultural patterns in selected minorities in the Czech Republic. Based on data analysis, a nursing anamnesis, which can be an appropriate tool for the continual quality improvement of provided care, has been created. In view of the above mentioned, the research study is beneficial both for increasing theoretical knowledge of nursing and for clinical and community practice.

The tale Obscenity for a housewife, of Ignacio de Loyola Brandão, set in a storybook adopted by the federal government for public schools, sparked controversy in 2010 because of its content deemed obscene. A parent of a public high school student called the report from TV Globo to show their outrage at the choice of the book due to the tale, could not be studied in the classroom by teenagers. Working with adolescents for over twenty years and watching todays youth, the programs they watch, the music they listen to and the books they read, I noticed an inconsistency in the fathers complaining. What I realize is a rigor in relation to what is studied in school, where current issues involving sex must be interdicted for going against expectations of parents regarding the school curriculum. Thus, school and reality would be dissociated from each other, as many parents still have a certain expectation of what should be taught to their children. In view of this, my research is to analyze the contradictions between what circulates culturally among young people and the conservative reaction of parents through the materiality of his sayings. Thus, the research will deepen the historical study of the words behind the objections of parents creators of controversy and, from there, understand how and why the controversy was sustained. Taking as starting point the tale of Ignacio de Loyola Brandão, aims to make a comparative analysis of some songs lyrics, the subject of some films, the subject of some best-selling books whose comments circulates on social networks urging other young to read it, newspaper articles on the subject of controversy with works of classical literature. Supported the theoretical assumptions of discourse analysis of the French line, the speech of the parents will be analyzed, as well as the lyrics, the mentioned films and some literary references will also be used to compared to the tale of Ignacio de Loyola Brandão, present conflicting Brazilian educational standards of education responsible for a paradoxical values and, in some cases, without parameters. Supported the theoretical assumptions of discourse analysis of the French line, the speech of the parents will be analyzed, as well as the lyrics, the films and some literary references will also be used to compared to Brandãos tale. In field theory, the theoretical framework ofreference of discourse analysis of Michel Pecheux in its interface with psychoanalysis and Foucaults theory is used, seeking to reveal the sexual fantasies of a housewife. The theories of feminist Simone de Beauvoir will be also used to support the body of research on the vision that society had of women, in addition to studies of Mary Del Priori about female figure and her social position in a patriarchal and conservative society of the nineteenth century. / O conto Obscenidades para uma dona de casa, de Ignácio de Loyola Brandão, inserido em um livro de contos adotado pelo Governo estadual de São Paulo para as escolas públicas, gerou polêmica em 2010 pelo seu teor considerado obsceno. Pais de alunos de diversas cidades do estado de São Paulo denunciaram em redes de TV e na internet a escolha do livro devido ao conto que, segundo eles, não poderia ser estudado em sala de aula por uma turma de adolescentes. A polêmica gerada pelas reclamações desses pais, contudo, se deve ao rigor de julgamento da sociedade em relação ao quê se estuda na escola. A sexualidade, na visão de alguns pais, precisa ser interditada por ir de encontro às suas expectativas no que concerne ao currículo escolar. Uma possível causa dessa atitude deles é a memória histórica que faz com que reproduzam, inconscientemente, o modelo de educação dado, desde tempos remotos, aos filhos, numa época em que a sexualidade era vedada às jovens. Muitos pais dizem não estar preparados para esse assunto com seus filhos; outros dizem que essa função deve ser da escola; professores alegam não saber como trabalhar esse tema, ou seja, eles preferem ignorar o assunto alegando o despreparo de seus jovens para discutir sexo e sexualidade e, quando um livro, com estórias de temas polêmicos como esses, é entregue nas escolas, os pais denunciam como imorais. Entretanto, apesar da polêmica gerada pelos responsáveis dos adolescentes, percebe-se uma permissividade em relação à indústria cultural. Em vista disso, essa pesquisa tem como proposta analisar as contradições entre o que circula culturalmente na sociedade livros, filmes, músicas etc. e a reação conservadora dos pais por meio da materialidade de seus dizeres. Assim, a pesquisa aprofundará o estudo histórico sobre os dizeres que estão subjacentes às objeções dos pais criadores da polêmica e, a partir disso, entender como e por que a polêmica se sustentou. Tendo como ponto de partida o conto de Ignácio de Loyola Brandão, pretende-se fazer uma análise comparativa no que diz respeito ao conteúdo envolvendo a sexualidade ou o sexo de produções culturais consumidas pelos estudantes adolescentes que, não fazendo parte do universo educacional, não são interditados pelos pais. Para a base teórica da pesquisa, será utilizado o quadro de referências teórico da análise do discurso de Michel Pêcheux em sua interface com a psicanálise e estudos de Foucault a respeito do significante do discurso, buscando compreender as fantasias sexuais criadas pela dona de casa do conto de Brandão. Os materiais culturais consumidos pelos estudantes, assim como os dizeres dos pais recolhidos da imprensa, serão analisados a partir dos pressupostos teóricos da Análise do Discurso de linha francesa e de alguns conceitos da psicanálise. Também me valerei das teorias da feminista Simone de Beauvoir para fundamentar o corpo da pesquisa referente à visão que a sociedade teve das mulheres, além dos estudos de Mary Del Priori acerca da figura feminina e sua posição social em uma sociedade patriarcal e conservadora do século XIX.

<p>Uloga kulture u dru&scaron;tvenim promenama javlja se kao nezaobilazna tema u kontekstu postsocijalističke<br />tranzicije. Ispostavilo se da institucionalna transformacija političkog i ekonomskog uređenja dru&scaron;tva nije<br />dovoljna, te da uspeh institucionalnih promena uveliko zavisi od nacionalne kulture, i promena na nivou cele<br />nacije (Elste, Offe, Preuss, 1998:19). Ekonomska strana tranzicije se pokazala posebno problematičnom jer<br />ekonomske aktivnosti čine veliki deo svakodnevice svakog pripadnika dru&scaron;tva, neprestano ukazujući na<br />probleme vezane za ekonomsku transformaciju dru&scaron;tva. Kada se od nje odvoje apstraktni pokazatelji kojima<br />se savremeni ekonomisti služe očito je da ekonomija sama jeste deo kulture (Beugelsdijk i Maseland,<br />2014:116). Dru&scaron;tvene i kulturne promene u osnovnoj strukturi i vrsti modifikacija kulturnih institucija tokom<br />nekog vremenskog perioda ogledaju se kroz kulturne obrasce (Koković 2005: 228). Primenjujući savremene<br />ekonomske metode i teorije novi institucionalni ekonomisti uglavnom poku&scaron;avaju da izbegnu argumentaciju<br />prisutnu u drugim dru&scaron;tvenim naukama &ndash; argumentaciju da institucije nisu rezultat efikasnog re&scaron;enja<br />ekonomskih problema (Granovetter u Biggard ed. 2002:88), već ne&scaron;to mnogo kompleksnije. Ipak, kako se<br />kulturni obrasci manifestuju kao ustaljeni načini pona&scaron;anja te stoga predstavljaju relativno stabilne pojave,<br />oni su takođe i temelj institucionalizacije &ndash; kada se takva pona&scaron;anja nađu u okviru većih koherentnih celina<br />prerastaju u institucionalizovano pona&scaron;anje, učestvujući u izgradnji institucije (Koković 2005: 228). Jedan od<br />nedovoljno istraženih pristupa u sociologiji kulture je legitimacija kulturnih obrazaca, i sledstveno tome<br />legitimacija institucija i institucionalnih sistema. Mehanizmi legitimacije kao socijalne činjenice zahvataju u<br />&scaron;iroko polje kulture, uključujući socijalnu strukturu, odnose moći i slično, pa se ne mogu posmatrati mimo<br />toga (Berger, Luckmann, 1991. Searl, 1996). Sa svoja četri funkcionalna nivoa, prema Bergeru i Lukmanu,<br />legitimacija povezuje čitav socio-kulturni svet zajednice i pripadajućih individua. U kontekstu<br />postsocijalističke tranzicije u Srbiji stanje ekonomske kulture se posebno manifestuje na relacijama između<br />institucija svojine, trži&scaron;ta i nacionalne države, kao specifičnih artikulacija srpske kulture, i za njih vezane<br />kulturne obrasce.<br />Disertacija je imala za cilj da pruži uvid u odnos između institucija svojine, trži&scaron;ta i države kao jednog<br />institucionalnog sklopa iz perspektive ekonomske kulture, a oslanjajući se prvenstveno na legitimaciju<br />institucionalnih i kulturnih obrazaca i sistema. Imajući u vidu složenost zadatka &ndash; stanje u savremenom<br />srpskom dru&scaron;tvu trebalo je objasniti i iz istorijske perspektive &ndash; bilo je neophodno kombinovati različitu vrstu<br />građe i evidencije, i u skladu sa tim različite metode opisa, analize i interpretacije. Pored istorijske građe i<br />radova autora koji su istraživali socioekonomske aspekte srpskog dru&scaron;tva i istorije kori&scaron;ćena je empirijske<br />evidencija prikupljena u okviru Evropskog istraživanja vrednosti (EVS) i Projekta jugoistočnog socijalnog<br />istraživanja (SEESSP). Pomenuta empirijska građa obrađna je klaster analizom kako bi se utvrdili<br />legitimacijski obrasci koji korespondiraju kulturnim obrascima u savremnom srpskom dru&scaron;tvu. Kori&scaron;ćenjem<br />istorijske i savremene evidencije trebalo je utvrditi kakvu ulogu u srpskoj ekonomskoj kulturi ima institucija<br />trži&scaron;ta, i u kakvom je odnosu sa institucijama svojine i države, kao i kako se to menjalo kroz razvoj srpske<br />države od XIX veka naovamo &ndash; kako se u ovom kulturno-institucionalnom trouglu organizovao ekonomski<br />život srpskog dru&scaron;tva.<br />U teorijsko-metodolo&scaron;kom pogledu pokazalo se da su legitimacijski mehanizmi solidni pokazatelji kulturnih<br />obrazaca čak i kada kori&scaron;ćeni podaci nisu optimalni. Sa druge strane, a nimalo neočekivano, ispostavilo se da<br />uvođenje trži&scaron;nih mehanizama u ekonomiju dru&scaron;tva kontekstualno uslovljen postojećim institucionalnim<br />ograničenjima vezanim za svojinu i državno uređenje, kao i &scaron;ire kulturne obrasce i etičke norme dru&scaron;tva. Ne<br />može se govoriti o uvođenju ili neuvođenju trži&scaron;ne ekonomije, već o spcefičnim trži&scaron;nim mehanizmima i<br />njihovoj strukturi i poziciji u ukupnoj ekonomskoj aktivnosti i kulturi dru&scaron;tva.<br />Kada je reč o srpskom dru&scaron;tvu, identifikovani kulturni obrasci potvrđuju nalaze drugih autora o kulturi u<br />kojoj značajno mesto zauzimaju egalitaristički principi, kolektivizam, i oslanjanje na državu kao<br />dominantnog ekonomskog arbitra. Istorijska analiza takođe sugeri&scaron;e da takva kultura nije rezultat<br />vi&scaron;edecenijskog socijalizma, već joj koreni sežu mnogo dalje u pro&scaron;lost, pojavljujući se kao karakteristika<br />zajednička različitim socio-političkim uređenjima. Kulturni obrasci iz prve decenije XXI veka ukazuju da<br />postoji legitimacijski deficit kad je u pitanju trži&scaron;te. Trži&scaron;te u srpskoj kulturi nije institucionalizovano kao<br />mehanizam pogodan za distribuciju bogatstva, odnosno, većina kulturnih obrazaca ne pozicionira trži&scaron;te kao<br />dobar kriterijum regulacije materijalnih nejednakosti. Takođe, iako većinu kulturnih obrazaca karakteri&scaron;e<br />preferencija privatne svojine, uočljiva su opredeljenja uspostavljena etičkim normama koje važe u srpskom Uloga kulture u dru&scaron;tvenim promenama javlja se kao nezaobilazna tema u kontekstu postsocijalističke</p><p>tranzicije. Ispostavilo se da institucionalna transformacija političkog i ekonomskog uređenja dru&scaron;tva nije<br />dovoljna, te da uspeh institucionalnih promena uveliko zavisi od nacionalne kulture, i promena na nivou cele<br />nacije (Elste, Offe, Preuss, 1998:19). Ekonomska strana tranzicije se pokazala posebno problematičnom jer<br />ekonomske aktivnosti čine veliki deo svakodnevice svakog pripadnika dru&scaron;tva, neprestano ukazujući na<br />probleme vezane za ekonomsku transformaciju dru&scaron;tva. Kada se od nje odvoje apstraktni pokazatelji kojima<br />se savremeni ekonomisti služe očito je da ekonomija sama jeste deo kulture (Beugelsdijk i Maseland,<br />2014:116). Dru&scaron;tvene i kulturne promene u osnovnoj strukturi i vrsti modifikacija kulturnih institucija tokom<br />nekog vremenskog perioda ogledaju se kroz kulturne obrasce (Koković 2005: 228). Primenjujući savremene<br />ekonomske metode i teorije novi institucionalni ekonomisti uglavnom poku&scaron;avaju da izbegnu argumentaciju<br />prisutnu u drugim dru&scaron;tvenim naukama &ndash; argumentaciju da institucije nisu rezultat efikasnog re&scaron;enja<br />ekonomskih problema (Granovetter u Biggard ed. 2002:88), već ne&scaron;to mnogo kompleksnije. Ipak, kako se<br />kulturni obrasci manifestuju kao ustaljeni načini pona&scaron;anja te stoga predstavljaju relativno stabilne pojave,<br />oni su takođe i temelj institucionalizacije &ndash; kada se takva pona&scaron;anja nađu u okviru većih koherentnih celina<br />prerastaju u institucionalizovano pona&scaron;anje, učestvujući u izgradnji institucije (Koković 2005: 228). Jedan od<br />nedovoljno istraženih pristupa u sociologiji kulture je legitimacija kulturnih obrazaca, i sledstveno tome<br />legitimacija institucija i institucionalnih sistema. Mehanizmi legitimacije kao socijalne činjenice zahvataju u<br />&scaron;iroko polje kulture, uključujući socijalnu strukturu, odnose moći i slično, pa se ne mogu posmatrati mimo<br />toga (Berger, Luckmann, 1991. Searl, 1996). Sa svoja četri funkcionalna nivoa, prema Bergeru i Lukmanu,<br />legitimacija povezuje čitav socio-kulturni svet zajednice i pripadajućih individua. U kontekstu<br />postsocijalističke tranzicije u Srbiji stanje ekonomske kulture se posebno manifestuje na relacijama između<br />institucija svojine, trži&scaron;ta i nacionalne države, kao specifičnih artikulacija srpske kulture, i za njih vezane<br />kulturne obrasce.<br />Disertacija je imala za cilj da pruži uvid u odnos između institucija svojine, trži&scaron;ta i države kao jednog<br />institucionalnog sklopa iz perspektive ekonomske kulture, a oslanjajući se prvenstveno na legitimaciju<br />institucionalnih i kulturnih obrazaca i sistema. Imajući u vidu složenost zadatka &ndash; stanje u savremenom<br />srpskom dru&scaron;tvu trebalo je objasniti i iz istorijske perspektive &ndash; bilo je neophodno kombinovati različitu vrstu<br />građe i evidencije, i u skladu sa tim različite metode opisa, analize i interpretacije. Pored istorijske građe i<br />radova autora koji su istraživali socioekonomske aspekte srpskog dru&scaron;tva i istorije kori&scaron;ćena je empirijske<br />evidencija prikupljena u okviru Evropskog istraživanja vrednosti (EVS) i Projekta jugoistočnog socijalnog<br />istraživanja (SEESSP). Pomenuta empirijska građa obrađna je klaster analizom kako bi se utvrdili<br />legitimacijski obrasci koji korespondiraju kulturnim obrascima u savremnom srpskom dru&scaron;tvu. Kori&scaron;ćenjem<br />istorijske i savremene evidencije trebalo je utvrditi kakvu ulogu u srpskoj ekonomskoj kulturi ima institucija<br />trži&scaron;ta, i u kakvom je odnosu sa institucijama svojine i države, kao i kako se to menjalo kroz razvoj srpske<br />države od XIX veka naovamo &ndash; kako se u ovom kulturno-institucionalnom trouglu organizovao ekonomski<br />život srpskog dru&scaron;tva.<br />U teorijsko-metodolo&scaron;kom pogledu pokazalo se da su legitimacijski mehanizmi solidni pokazatelji kulturnih<br />obrazaca čak i kada kori&scaron;ćeni podaci nisu optimalni. Sa druge strane, a nimalo neočekivano, ispostavilo se da<br />uvođenje trži&scaron;nih mehanizama u ekonomiju dru&scaron;tva kontekstualno uslovljen postojećim institucionalnim<br />ograničenjima vezanim za svojinu i državno uređenje, kao i &scaron;ire kulturne obrasce i etičke norme dru&scaron;tva. Ne<br />može se govoriti o uvođenju ili neuvođenju trži&scaron;ne ekonomije, već o spcefičnim trži&scaron;nim mehanizmima i<br />njihovoj strukturi i poziciji u ukupnoj ekonomskoj aktivnosti i kulturi dru&scaron;tva.<br />Kada je reč o srpskom dru&scaron;tvu, identifikovani kulturni obrasci potvrđuju nalaze drugih autora o kulturi u<br />kojoj značajno mesto zauzimaju egalitaristički principi, kolektivizam, i oslanjanje na državu kao<br />dominantnog ekonomskog arbitra. Istorijska analiza takođe sugeri&scaron;e da takva kultura nije rezultat<br />vi&scaron;edecenijskog socijalizma, već joj koreni sežu mnogo dalje u pro&scaron;lost, pojavljujući se kao karakteristika<br />zajednička različitim socio-političkim uređenjima. Kulturni obrasci iz prve decenije XXI veka ukazuju da<br />postoji legitimacijski deficit kad je u pitanju trži&scaron;te. Trži&scaron;te u srpskoj kulturi nije institucionalizovano kao<br />mehanizam pogodan za distribuciju bogatstva, odnosno, većina kulturnih obrazaca ne pozicionira trži&scaron;te kao<br />dobar kriterijum regulacije materijalnih nejednakosti. Takođe, iako većinu kulturnih obrazaca karakteri&scaron;e<br />preferencija privatne svojine, uočljiva su opredeljenja uspostavljena etičkim normama koje važe u srpskom.</p> / <p>The role of culture in social changes appears as unavoidable topic in the context of post-socialist transition. It<br />turned out that institutional transformation of political and economic systems is not sufficient and that social<br />success of instituional changes depends on culture, and requires changes at the national level (Elster, Offe,<br />Preuss, 1998:19). Economic transition has proven particularly problematic given that economic activities<br />make a significant part of daily routine for every member of a society, hence constantly bringing about<br />problems related to economic transformation of a society. Looking beyond abstract indicators contemporary<br />economists rely on economy is obviously part of culture (Beugelsdijk i Maseland, 2014:116). Social and<br />cultural changes in structure and substance of social institutions are manifested over time as changes in<br />cultural patterns (Koković 2005: 228). By applying contemporary economic methods and theories new<br />institutional economists try mainly to avoid an argument present in other social sciences &ndash; institutions are not<br />a result of efficient solution to economic problems (Granovetter u Biggard ed. 2002:88), but rather something<br />much more complex. Cultural patterns as habitual behavioural models manifest relatively stable phenomena,<br />and make foundation for institutionalization &ndash; when such behaviour finds itslef within larger coherent units it<br />turns into institutionalized behaviour, contributing to institution building (Koković 2005: 228). One of the<br />less explored directions in sociology of culture is legitimation of cultural patterns, and subsequently<br />legitimation of institutions and institutional systems. Legitimating mechanisms as identifiable social facts<br />reach into a broad field of culture, including social structure, power relations and similar, and therefore<br />cannot be analyzed separately (Berger, Luckmann, 1991. Searl, 1996). With four functional levels, according<br />to Berger and Luckmann, legitimation connects all socio-cultural world of a community and its members. In<br />the context of post-socialist transition in Serbia the state of economic culture is manifested through relation<br />between institutions of property, market and national state, as specific articulations of Serbian culture and<br />relevant cultural patterns.<br />The goal of the thesis was to provide insight into a relationship between institutions of property, market and<br />the state as an institutional entity from the perspective of economic culture, relying primarily on legitimation<br />of institutional and cultural patterns and systems. Having in mind complexity of the task &ndash; contemporary<br />Serbian society had to be explained from economic culture perspective &ndash; it was necessary to combine a<br />variety of sources and evidence, and accordingly a different ways of description, analysis and interpretation.<br />Apart from historical evidence and works of scholars dealing with socioeconomic aspects of Serbian society<br />and history two other sources of evidence were used: European Values Survey (EVS), and Southeastern<br />European Social Study Project (SEESSP). This empircal evidence was analysed using cluster analysis in<br />order to explore legitimation patterns that corespond to cultural patterns in contemporary Serbian society.<br />Recent empirical evidence was used to assess the role market as an institution plays in Serbian economic<br />culture, and its relation to institutions of property and the state, as well as changes from XIX century onwards<br />&ndash; to analyse how economic life of Serbian society was organised in this cultural-institutional triangle.<br />From methodological and theoretical side legitimation mechanisms proved to be solid indicators of cultural<br />patterns, even if data used was not optimal. On the other hand, and not unexpected, introduction of market<br />mechanisms into a national economy turned out to be dependent on the context defined by existing<br />institutional boundaries related to property and state organization, as well as more general kultural patterns<br />and ethical norms. We cannot simply talk about introduction of market economy, but rather about specific<br />market mechanisms and their structue and position in general economic practice of a society.<br />Regarding Serbian society specifically, identified cultural patterns coincide with conclusions of other authors<br />where egalitarian principles, collectivism and reliance on the state as a dominant economic player have<br />prominent role. Historical analysis also suggests that such a culture is not a result of many decades of<br />socialism but rather its roots reach much farther into the past, as a constant common to different sociopolitical<br />systems. Cultural patterns from the first decade of XXI century suggest legitimation deficit in<br />relation to the market. The market is not parceived as a mechanism appropriate for wealth distribution, and<br />majority of cultural patterns do not percieve market as a good criteria for inequalities regulation. Also, even<br />though most cultural patterns suggest preference towards private property, the norm linked to accumulation<br />and liberties to use property leads to ethical norm of Serbian society. Given the results, and although<br />indirectly, it can be claimed with certainty that ethical norm of relative egalitarianism in functional (as the<br />most appropriate mechanism to uphold and reproduce the norm) and legitimation (by establishing institutional interdependence) sense rely on the state as an institution &ndash; not the market. Long lasting</p><p>transitional uncertainity and lack of real reforms can be pointed at as reasons for identified situation in<br />Serbian society and culture, as well as a cause of cognitively dissonant legitimation and cultural patterns.<br />The research suggests conclusion in three main points: economic prosperity of a society requires<br />unambiguous cultural patterns which can provide clear guidance for economic action of an individual; one of<br />the preconditions is stability of the framework in which economic life happens, something we can with<br />caution claim is the situation in Serbia today; and finally, apart from stability and clear value orientation,<br />economic culture in Serbia depends equally on ability of society itself to eliminate cultural norms and<br />patterns for which there is a modern alternative. Apart from these conclusions theorietical framework and<br />results of this work by openning new questions present a solid ground for future research of economic culture<br />in Serbia.<br />&nbsp;</p>

Made available in DSpace on 2016-03-15T19:26:05Z (GMT). No. of bitstreams: 1 Cleide Nakashima.pdf: 1727077 bytes, checksum: 76327f037787caf57766ce9326cff764 (MD5) Previous issue date: 2013-07-23 / The presence of foreigners follows emerging economies, especially in Brazil where multinational companies grows on account of investments and business strategies. However, the production of knowledge about expatriation is still incipient and this research seeks to contribute to new reflections and discussions on the subject. The theme is broad and explored by several authors in Brazil and abroad for the international academics through various lenses ranging from intercultural issues to anthropological spheres. This research discusses the theory of Cultural Standards by Thomas (2010) with the overall objective of identifying the implications of Cultural Standards perceived by German expatriates to cultural adjustment in the Brazillian context. For this, categories of analysis were used concerning the transcultural adaptation of expatriates, proposed by Black and Stephens (1989). The work consisted of a qualitative research conducted by nine interviews, in which the reports were analysed and categorized. As a result, we identified ten German Cultural Standards about Brazilians involving the lack of fulfilment of promises agreed, the lack of systematic planning, lack of precision of information, informal and personalized relationships, apparent availability, bureaucratic processes, centralization of power and values such as cunning and the Brazilian jeitinho (way). The two main implications of these Cultural Standards found were the lack of trust and the feeling of the Germans of not being welcomed by the Brazilians. / A presença de estrangeiros acompanha as economias emergentes, principalmente no Brasil onde a presença de empresas multinacionais cresce por conta de investimentos e estratégias de negócios. No entanto, a produção de conhecimento sobre expatriação ainda é incipiente e este trabalho procura contribuir para novas reflexões e discussões sobre o assunto. O tema é amplo e explorado por diversos autores no Brasil e no exterior por diversas lentes que vão desde as questões interculturais até esferas antropológicas. Este trabalho aborda a teoria dos Padrões Culturais Avaliativos de Thomas (2010), com o objetivo geral de identificar as implicações dos PCAs de brasileiros percebidos por expatriados alemães, para a sua adaptação transcultural no contexto brasileiro. Para isso, foram utilizadas as categorias de análise relativas à adaptação de expatriados, propostas por Black e Stephens (1989). O trabalho consistiu em uma pesquisa qualitativa, desenvolvida com nove entrevistas, cujos relatos foram analisados e categorizados. Foram identificados dez PCAs de alemães sobre brasileiros que envolvem a falta de cumprimento de promessas acordadas, a falta de planejamento sistemático, imprecisão da informação, relacionamento informal e personalizado, disponibilidade aparente, processos burocráticos, centralização do poder e valores como esperteza e o jeitinho brasileiro. As duas principais implicações encontradas desses PCAs foram a falta de confiança e o sentimento de não acolhimento dos alemães pelos brasileiros.

The aim of the dissertation thesis is to study the non-mathematical content of textbooks of mathematics. Textbooks of mathematics are not only a pedagogical document but also a cultural artefact that is produces in a particular society with its own cultural norms. While working with a textbook of mathematics, pupils come across many images of everyday life. Yet, since the main goal of a mathematics textbook is to help pupils gain knowledge and skills in mathematics, not much attention is paid to textual (non-mathematical, cultural) content. This means that pupils almost on everyday basis visit a world that tries to awaken the illusion of being "real", of being model of reality but in fact is a model for what is perceived as normal. The question asked in the presented research is what images of everyday life pupils come across while working with Czech textbooks of mathematics and whether there are differences among textbooks by different authors in this respect. Within the frame of this research, five sets of textbooks for 6th grade of lower secondary schools and four textbooks for 9th grade (only the chapter on financial mathematics, an area closely connected to everyday life) were analysed with respect to their non-mathematical, cultural content. The method used in the research comes out of the...

The aim of this investigation was to determine the modes of thinking and learning of South African disadvantaged learners as well as to discover whether the teaching methods used by their teachers, encourage diverse cognitive skills and learning styles amongst learners. A survey of existing literature on this subject identifies a number of theories that indicate that learners come to school with diverse modes of thinking and learning. Furthermore, existing literature, indicate that educationally disadvantaged learners tend towards a Field Dependent, socially orientated mode of cognitive processing and a largely visual and kinaesthetic mode of sensory processing information. Research also reveals that teaching methods and teacher expectation of learner potential play a vital role in the academic achievement of disadvantaged learners. Teachers tend to have lower expectations of the academic potential of disadvantaged learners. Moreover, teachers tend to favour teaching methods that meet the needs of learners who use Field Independent cognitive and Auditory sensory processing. Another aspect acknowledged in existing literature that influences the academic achievement of disadvantaged learners is the role of family and the community. Disadvantaged learners generally do not have the support and security of a stable home and are frequently exposed to violence and an educationally impoverished environment. Parents and guardians tend to be less involved in the education of their children. Disadvantaged learners who were part of this empirical study conducted in the Ekhuruleni Metropolitan area, east of Johannesburg, South Africa, showed a more concrete approach to academic activities and revealed a tendency towards Field Dependency and a visual and kinaesthetic sensory approach to processing information. Learners preferred more frequent social interaction during academic activities. The study also found that the teaching method most commonly used in the geographical area mentioned above, took the form of lecturing or `chalk-and-talk' and that teaching aids generally took the form of worksheets. Hence the teaching approach most used by teachers in the study, did not address the modes of thinking and learning of disadvantaged learners in the schools that participated in the empirical study and generally did not encourage deeper cognitive structures. / Educational Studies / D. Ed. (Psychology of Education)

The aim of this investigation was to determine the modes of thinking and learning of South African disadvantaged learners as well as to discover whether the teaching methods used by their teachers, encourage diverse cognitive skills and learning styles amongst learners. A survey of existing literature on this subject identifies a number of theories that indicate that learners come to school with diverse modes of thinking and learning. Furthermore, existing literature, indicate that educationally disadvantaged learners tend towards a Field Dependent, socially orientated mode of cognitive processing and a largely visual and kinaesthetic mode of sensory processing information. Research also reveals that teaching methods and teacher expectation of learner potential play a vital role in the academic achievement of disadvantaged learners. Teachers tend to have lower expectations of the academic potential of disadvantaged learners. Moreover, teachers tend to favour teaching methods that meet the needs of learners who use Field Independent cognitive and Auditory sensory processing. Another aspect acknowledged in existing literature that influences the academic achievement of disadvantaged learners is the role of family and the community. Disadvantaged learners generally do not have the support and security of a stable home and are frequently exposed to violence and an educationally impoverished environment. Parents and guardians tend to be less involved in the education of their children. Disadvantaged learners who were part of this empirical study conducted in the Ekhuruleni Metropolitan area, east of Johannesburg, South Africa, showed a more concrete approach to academic activities and revealed a tendency towards Field Dependency and a visual and kinaesthetic sensory approach to processing information. Learners preferred more frequent social interaction during academic activities. The study also found that the teaching method most commonly used in the geographical area mentioned above, took the form of lecturing or `chalk-and-talk' and that teaching aids generally took the form of worksheets. Hence the teaching approach most used by teachers in the study, did not address the modes of thinking and learning of disadvantaged learners in the schools that participated in the empirical study and generally did not encourage deeper cognitive structures. / Educational Studies / D. Ed. (Psychology of Education)