This thesis centres on a narrative inquiry of the life stories of teachers in Post Compulsory Education with the aim of exploring how the ‘self’ is constructed within discursive environments. The study adopts a dialogical approach to narrative identity formation as an ongoing process of becoming within the life course. Grounded in social construction theory (Gergen 2009), the study acknowledges that identity is fluid and determined by context; self-creation is therefore both a collective and individual endeavour situated within the social and cultural context. The research design centres on an in-depth study of four teachers in the exploration of the meanings constructed from autobiographical memories; in addition, the study explores how narrative meanings are mediated within the organisational and political context of being a teacher. The study adopts a psychosocial perspective (McAdams 2006) to life stories and the analysis of narrative construction is conducted through the lens of dialogical self theory with the aim of exploring the multivoiced nature of the self based on a diversity of self-positions (Hermans 2001). Narrative identities are therefore viewed as relational, individuals position themselves within the stories they tell in relation to a particular audience; individuals are also positioned by the social and cultural environment in which they are embedded. The study contributes to current knowledge in relation to the crucial role emotions play in the dialogical construction of the self; findings indicate that early emotionally charged autobiographical memories play a significant role in defining individuals’ moral educational values within their teaching role. Emotions were also central to placing individuals in a field of tension in reconciling their personal values within the current organisational and political environment that imposes constraints on teachers’ professional practice. The study concludes that in order to sustain the moral purpose of teachers’ professional practice, there is a need for the dialogical renewal of the self through transformative discourse.

yes / In this article, we suggest that our semiotic understanding of embodiment could be expanded to include a socially exalted individual who embodies a symbol. To illustrate this argument, we draw on an ongoing research project that examines fandom rhetoric and debates around the ‘Greatest of all time’ or the GOAT symbol in Tennis. Grounding Bakhtin’s tri-distinctions of identity, I-for-myself, I-for-other, other-for-me, in a Kantian hermeneutic tradition, we perform a theoretically informed analysis of the GOAT debate. Neither of the three components exists in isolation, rather, they interact in a reflexive dialogue which continually shapes and re-shapes individual consciousness and experiences of embodiment. We apply a ‘Romanticism aesthetic activity’ analytical framework to the tri-distinctions of identity, that consists of ‘creative’ and ‘critical’ rhetoric, within which we found genres of ‘myth,’ ‘art,’ and ‘science.’ Each genre functions, through disparate means to exalt or metamorphise an individual (our focus is on Roger Federer) into a cultural symbol, and that the symbolic form of GOAT reflexively organises the emotional field and identities for those fans deeply invested in it. This paper contributes to the current cultural psychological literature on understanding the mediation of people to symbols in a new digital age.

The aim of this study was to explore the therapists' personal religious and spiritual belief systems and the impact of these on their work. The literature reviewed included material regarding the role of religion and spirituality in relation to psychology and therapy, identity, and especially, the person of the therapist. The present qualitative investigation applies the theory of the Dialogical Self to the narratives of five practising Christian clinical and counselling psychologists. It draws on a narrative to allow for process-oriented, context-sensitive interpretation.

Submitted by Oliveira Santos Dilzaná (dilznana@yahoo.com.br) on 2016-04-27T12:36:49Z No. of bitstreams: 1 Tese de Roberta Takei.pdf: 2148008 bytes, checksum: c2f2a1b0fe09b8b55b35dfaf5e08cad4 (MD5) / Approved for entry into archive by Ana Portela (anapoli@ufba.br) on 2016-04-28T17:42:11Z (GMT) No. of bitstreams: 1 Tese de Roberta Takei.pdf: 2148008 bytes, checksum: c2f2a1b0fe09b8b55b35dfaf5e08cad4 (MD5) / Made available in DSpace on 2016-04-28T17:42:11Z (GMT). No. of bitstreams: 1 Tese de Roberta Takei.pdf: 2148008 bytes, checksum: c2f2a1b0fe09b8b55b35dfaf5e08cad4 (MD5) / FAPESB / Este estudo busca analisar os significados sobre maternidade construídos por mulheres brasileiras que foram mães em dois contextos socioculturais diferentes: Brasil e Estados Unidos. Insere-se dentro de um projeto-matriz mais amplo, “Transições familiares como eventos narrativos: um estudo comparativo transgeracional” (CNPq), coordenado pela Dra. Ana Cecília de Sousa Bastos (Instituto de Psicologia, UFBA) e envolvendo uma parceria com os Drs. Jaan Valsiner e Roger Bibace (Clark University, Massachussets), e representa a primeira aproximação sistemática a uma análise intercultural, comparativa. Sendo um estudo de casos múltiplos, focalizando as narrativas destas mães, pretende-se compreender a experiência de maternidade e seus circunscritores culturais, bem como a mediação entre a cultura individual e coletiva, aplicando a figura da migração como uma metáfora à transição para a maternidade. O presente estudo adota um setting de conversação como espaço privilegiado para a coleta de dados. Foram participantes desse estudo 14 mulheres, conformando dois grupos de casos: sete mulheres brasileiras que tiveram filhos no Brasil e sete mulheres brasileiras migrantes que tiveram filhos nos EUA. A análise de dados se deu a partir da construção de sinopses das entrevistas e de categorias temáticas, que estruturam a descrição comparativa da experiência das mulheres nos dois contextos, através dos critérios de a familiaridade com os recursos da cultura no que concerne às informações e práticas relativas à gravidez e ao parto e à aproximação ou distanciamento com os valores da cultura local, utilização de recursos simbólicos e práticos, redes sociais e relações de afeto. Além disso, utilizou-se da abordagem do Self Dialógico para uma aproximação microgenética da dinâmica do Self na transição para a maternidade, considerando em maior profundidade dois dos casos analisados. Espera-se que os resultados obtidos permitam compreender as especificidades da transição para a maternidade, e do parto enquanto um marcador crucial deste processo, a partir dos circunscritores socioculturais dos dois contextos, possibilitando discutir o processo mais geral através do qual as práticas e discursos normativos de cada cultura são negociados no âmbito individual e familiar. A discussão afunila-se considerando um aspecto específico: a emergência do protagonismo da mulher que se torna mãe. This study aims at analyzing the meanings of motherhood built by Brazilian women who had delivered children in two different socio-cultural contexts: Brazil and US. It is part of a bigger project called “Family transitions as narrative events: a comparative transgenerational study” (CNPq), coordinated by Dr. Ana Cecilia de Sousa Bastos (Institute of Psychology, UFBA) and involving a partnership with Drs. Jaan Valsiner and Roger Bibace (Clark University, Mass.), and it is the first systematic approach to an intercultural, comparative analysis. As a multiple case study, focusing on mothers ‘narratives, it intends to understand the experience of motherhood and their cultural constraints, as well as the mediation between the individual and the collective culture, adopting the figure of migration as a metaphor to explain the transition to motherhood. The present study adopts a conversational setting to data collecting, and 14 women had been interviewed. These participants belong to two groups: seven Brazilian women who had their children in Brazil and seven migrant Brazilian women who had their children in US. Data analysis is based on the construction of summaries of the interviews and categories that structure the comparative description of women’s experience in the two contexts, using as criteria the degree of familiarity with the resources of culture in relation to information and practices relating to pregnancy and childbirth, the levels of adherence to the values of local culture, the possibility of using symbolic and practical contextual resources, the availability of social networks and affective relationships. The Dialogical Self Theory is the theoretical tool managed in order to have a microgenetic approach of the dynamics of the Self in the transition to motherhood, considering in depth two of the cases analyzed. The results allow understanding the specificities of the transition to motherhood, having childbirth as a central sign along this process, based on the socio-cultural constraints of the two contexts, and allowing to discuss the more general process by which practices and discourses norms of each culture are negotiated at the individual and family levels. The discussion narrows down considering a specific aspect: the emergence of agency for the woman who becomes a mother.

This dissertation attempts to fill, in part, three lacunae in contemporary philosophical scholarship: first, the failure to identify the two distinct types of dialogism—psychological and interpersonal—that have been operative in discussions of the dialogical self; second, the lack of acknowledgement of the six most prominent features of interpersonal dialogism; and third, the unwillingness to recognize that interpersonal dialogism is a crucial feature of human ethical agency and identity. In Chapter One, I explain why dialogism has been relatively neglected—and certainly underappreciated—in contemporary Western philosophy. In Chapter Two, I offer a picture of Mikhail Bakhtin’s conception of dialogism. I explain why and how Bakhtin focuses on the novel in his account of dialogism. I then offer an account of Bakhtin’s claim regarding the dialogism of the ‘inner’ speech of thought. In the second part of Chapter Two, I offer an account of Gadamer’s conception of dialogism. I begin my examination of Gadamer by discussing the event ontology that serves as the metaphysical framework for his account of “play” (Spiel) and dialogue. In doing so, I explain some of the most important ideas in this part of his thought, such as his notion of understanding, tradition, effective history, the fusion of horizons, and the text. I explain what Gadamer means by genuine conversation, or dialogue, and I then describe one of the most important ideas in Gadamer’s thought—his notion of “play.” In Chapter Three, I give a critical account of the most influential contemporary account of dialogism in psychology, offered by Hubert Hermans et al., specifically in terms of their establishment of dialogical self theory. My examination consists of several parts. First, I discuss the ways they conceptualize the self, temporally and spatially. Second, I offer a description of their account of I-positions within the dialogical self. Third, I examine their claims about the necessary features of the dialogical self, and argue against one of their claims, which says that dominance relations are intrinsic to dialogue. Fourth, I describe their account of the four kinds of relations that can emerge within the self (2010, 121). Fifth, I briefly discuss their view regarding the “[t]hree models of self and identity, associated with different historical phases” (4), that have predominated in Western history. Sixth, I consider their claim that there are “positions” within the self in addition to the “I-positions” noted above. And lastly, I evaluate their account of (what they call) the nine “features of good dialogue” (10). In Chapter Four, I offer a critical evaluation of the account of dialogue and dialogism developed by Dmitri Nikulin, arguably the leading contemporary philosopher on the subjects. While I address the features of his account that I think are correct, I ultimately argue that it is problematic for three main reasons: first, it fails to recognize the proper relationship between dialogue and agency; second, its elucidation of the necessary and sufficient conditions for dialogue contains conceptual inconsistencies; and third, its conception of the relation between dialogue and personhood has potentially disastrous ethical implications. In Chapter Five, I show how Heidegger’s notions of Dasein’s “Being-with” (Mitsein), “discourse” (Rede), and “solicitude” (Fursorge) help lay the groundwork for recognizing some important features of dialogism. I do three things in Chapter Six. First, I briefly discuss Charles Taylor’s work on dialogism. Second, I offer my account of the seven most prominent features of dialogism. And third, I argue that dialogism is a crucial feature of ethical agency and identity. To do so, I offer an example of a personal (and social) virtue, namely, empathy, which illustrates the important role dialogism plays in ethical agency.

As of 2007, approximately 73% of the 18 million college students in this country could be identified as nontraditional (Ross-Gordon, 2011). A key characteristic distinguishing this group from the traditional college student is the influence of multiple roles of the adult learner on the learning and engagement process (Keith, Byerly, Floerchinger, Pence, & Thornberg, 2006). Ross-Gordon remarks on some roles that may provide life experience, an asset to understanding theoretical constructs otherwise immaterial to younger, traditional learners. However, it is important to recognize the complex dynamic of conflicting roles as challenges to the academic competence of nontraditional college students. This research examined the vague definition of the nontraditional student and the factors that influence the learning and engagement processes. Through the lens of Hermans and Gieser's (2012) dialogical self-theory and higher education discourse, a novel examination of group role identity salience is proposed as a useful model for improving the educational and social realities of the adult learner.

Made available in DSpace on 2016-04-25T19:20:23Z (GMT). No. of bitstreams: 1 Eliana Massih.pdf: 678661 bytes, checksum: 2e70a35edc574595bdecf3d0289d23e8 (MD5) Previous issue date: 2012-06-20 / This thesis deals with a derivation of the Dialogic Self Theory in order to understand some psychotherapeutic issues on Catholic seminarians at the end of their personal training process. The life narratives, dreams, memories and reflections accounts of her clients are her main tools showing that dialogue established within the clinical conversations fosters the human adulthood. Some key concepts of this theory and the inclusion of some dimensions of the original culture of clients in the interpretation of clinical issues are the way used to reach that purpose. The author argues that her findings could be validated by the subjects of the research themselves; this is an appropriate way to investigate methodologically and epistemologically the human religiosity in its cultural dimension and, in particular, when one deals with subjects whose core value of their lives is the religiosity. As a last point, she validates her conclusions bringing up her own personal development as a researcher in Psychology of Religion and she proposes new research fields / A tese apresenta uma derivação da Teoria do self dialógico para a compreensão de aspectos emergentes na psicoterapia de seminaristas católicos em vias da ordenação. A autora utiliza as narrativas de vida, sonhos, memórias e reflexões de seus clientes para mostrar que o diálogo estabelecido na conversação clínica fomenta o amadurecimento humano dos mesmos. Esse objetivo é atingido através de alguns conceitos-chave da teoria e da inclusão da cultura original dos clientes na interpretação dos fatos da clínica. A autora mostra que suas conclusões são validadas pelos próprios sujeitos de pesquisa o que é metodológica e epistemologicamente adequado para investigar a religiosidade humana em sua dimensão cultural e, em especial, quando se trata de sujeitos que tem como valor central de suas vidas a religiosidade. Finalmente valida suas conclusões mencionando seu próprio amadurecimento enquanto pesquisadora em Psicologia da Religião e propõe novas aberturas de investigação

p. 1-212 / Submitted by Santiago Fabio (fabio.ssantiago@hotmail.com) on 2013-05-02T19:38:45Z No. of bitstreams: 1 111111yy.pdf: 968616 bytes, checksum: 2cd73071ddb6c3e55fa1425d561b960b (MD5) / Approved for entry into archive by Maria Creuza Silva(mariakreuza@yahoo.com.br) on 2013-05-04T17:42:49Z (GMT) No. of bitstreams: 1 111111yy.pdf: 968616 bytes, checksum: 2cd73071ddb6c3e55fa1425d561b960b (MD5) / Made available in DSpace on 2013-05-04T17:42:49Z (GMT). No. of bitstreams: 1 111111yy.pdf: 968616 bytes, checksum: 2cd73071ddb6c3e55fa1425d561b960b (MD5) Previous issue date: 2007 / O presente estudo apresenta uma contribuição às investigações sobre construção de significações no encontro entre atores em situação de diálogo e as discussões sobre juventude na sociedade contemporânea. Problematizam-se conceitos do campo das ciências humanas ? integralidade, inserção social, ato infracional, família ? entendendo-os como relevantes para a análise da saúde do adolescente. A perspectiva teórico-metodológica do self dialógico fundamenta-se na concepção da interdependência entre subjetividade e cultura, segundo a qual a pessoa constrói significações no encontro com o outro. Neste processo, a memória narrativa atualiza vozes que, nos seus múltiplos posicionamentos, realizam trocas dialógicas análogas à assimetria das relações sociais. Enquanto gênero discursivo, o modelo de proteção integral incorpora concepções sobre o adolescente, fundadas no reconhecimento da igualdade e defesa da dignidade humana, o que sinaliza ruptura com a doutrina da situação irregular. Para o adolescente autor de ato infracional estão previstas medidas de caráter protecional e pedagógico, aplicadas ?erga omnes?, no curso do devido processo legal, no qual operadores judiciais dialogam com a família em reconhecimento de suas funções sociais e simbólicas. Com o objetivo de investigar o diálogo entre atores da família, sociedade e poder público em um âmbito de construção discursiva acerca da integralidade à saúde, foram selecionadas setenta e oito peças processuais que registram narrativas sobre vínculo familiar de adolescentes da instância judicial de responsabilidade juvenil por ato infracional em Salvador, entre 1996 e 2002. Propõe-se, como unidade de análise, o encontro entre atores judiciais e familiares, em face do objetivo específico de analisar a construção de significações em torno do eixo relacional pertencimento-desterro considerando a continuidade, a ruptura dos vínculos familiares e a construção de significados acerca do pertencimento. No primeiro artigo, as significações maternas acerca de vias de sociabilidade, risco e prática infracional de adolescentes, revelam a busca por minimizar as conseqüências da infração, mediante trocas significativas entre pessoas e contextos, a fim de restituir, em algum sentido, a ruptura gerada pela infração. Sobressai a busca, junto ao poder público, de contextos que ofereçam proteção ao adolescente. A fim de alcançar ainda o objetivo mais amplo, a análise do segundo artigo tem como objeto a construção da cultura pessoal e trata de trajetórias de adolescentes em conflito com a lei, discutindo processos que implicam em continuidade e na desistência da prática infracional. A partir da abordagem do self dialógico, os atores posicionam-se frente à participação do jovem em 8 contextos de sociabilidade que, na sua perspectiva, os aproximam da prática infracional. O terceiro artigo tem como objeto as tensões e paradoxos suscitados no encontro entre adolescente e genitor no contexto da justiça de responsabilidade juvenil. As narrativas paternas remetem à construção de sentidos relativos aos seguintes eixos: a. prática infracional; b. intervenções na medida socioeducativa; c. conflitos intergeracionais. As demandas do adolescente ultrapassam as condições familiares de resposta, o que requer ação planejada em nível de políticas públicas para oferta de suporte sistemático das relações familiares na constituição de sentidos subjetivos para a convivência social. A investigação aponta posicionamentos e vozes parentais diversas em relação à integralidade e família, bem como do lugar social da família e do adolescente em face da prática infracional que evoca limites da continuidade de vínculos. Os posicionamentos de figuras de cuidado demarcam padrões de trajetórias e propiciam demandas para o sistema de garantias. Nas conclusões, discutem-se relações dialógicas entre várias idéias ou vozes em conflito acerca da prática infracional, da trajetória do adolescente e dos recursos da família para inserção social. O estudo foi realizado com observância das exigências éticas. / Salvador

Title from first page of PDF document. Includes bibliographical references (p. 53-57).

Submitted by Oliveira Santos Dilzaná (dilznana@yahoo.com.br) on 2016-04-15T13:23:30Z No. of bitstreams: 1 Dissertação de Maria Alice Queiroz de Brito.pdf: 1817995 bytes, checksum: 9634e5b77394ff52aa36e4a54508740c (MD5) / Approved for entry into archive by Ana Portela (anapoli@ufba.br) on 2016-04-18T15:13:26Z (GMT) No. of bitstreams: 1 Dissertação de Maria Alice Queiroz de Brito.pdf: 1817995 bytes, checksum: 9634e5b77394ff52aa36e4a54508740c (MD5) / Made available in DSpace on 2016-04-18T15:13:26Z (GMT). No. of bitstreams: 1 Dissertação de Maria Alice Queiroz de Brito.pdf: 1817995 bytes, checksum: 9634e5b77394ff52aa36e4a54508740c (MD5) / No Brasil, a ênfase dada à atenção primária em saúde, associada ao movimento da Reforma Psiquiátrica, levou à reestruturação dos serviços de saúde mental e à conceituação das equipes multiprofissionais em saúde mental, incorporando os psicólogos nos seus quadros efetivos. Nesse processo de reestruturação e criação de novos dispositivos de atenção à saúde mental, surgem os Centros de Atenção Psicossocial – CAPS, trazendo o enfoque de uma clínica psicossocial. Este contexto demanda do psicólogo um novo conjunto de habilidades e competências, configurando uma prática que vem sendo denominada de clínica ampliada. Buscando entender em que medida os psicólogos estão lidando com as mudanças que a atuação na atenção primária em saúde trouxe para a sua prática, este estudo pretende responder à seguinte questão: Como os psicólogos estão significando a sua prática profissional no contexto dos CAPS e como esta experiência repercute neste significado em construção? Este estudo teve por base a Teoria do Self Dialógico de Hubert Hermans. Optou-se por um estudo qualitativo exploratório, trabalhando-se com uma amostra intencional do universo dos Centros de Atenção Psicossocial, especificamente os CAPS II. Para a coleta de dados, foi utilizado o recurso da entrevista narrativa em profundidade, sendo entrevistados sete psicólogos, um de cada CAPS, indicados pela coordenação, em função da disponibilidade de horário do profissional no momento. Os relatos foram analisados através da técnica de Análise de Discurso proposta por Spink, obtendo-se as seguintes categorias: influência da formação acadêmica e profissional na relação com o trabalho da clínica ampliada; concepção do trabalho clínico psicológico e sua relação com a clínica ampliada; sentidos e desafios da proposta de trabalho no CAPS para o ser psicólogo; e impacto do trabalho com a equipe multiprofissional na delimitação do trabalho do psicólogo. As categorias de análise foram trabalhadas utilizando-se os Mapas de Associação de Idéias. Os resultados deste estudo demonstraram que, embora os psicólogos entrevistados tenham sido unânimes ao considerar o atendimento individual como o trabalho que caracterizaria a sua atuação como psicólogos, ao mesmo tempo concordam que o diferencial da clínica ampliada é o sair das “quatro paredes” do consultório e incluir o contexto social onde o cliente/usuário está inserido, uma atuação em todos os espaços da instituição e no espaço social. Isso sugere uma ambivalência entre o Eu-psicólogo como Eu-psicoterapeuta individual e o Eu-psicólogo como eu-técnico de saúde mental, que se reflete na própria identidade do psicólogo. Observou-se que a diversidade de atividades desenvolvidas aliada ao fato de serem integrantes de uma equipe multiprofissional, não só dificulta a delimitação do que seria o papel do psicólogo, por serem vários técnicos de diferentes áreas desenvolvendo o mesmo tipo de atividade, como também pode gerar uma crise de identidade para o profissional de Psicologia. Concluiu-se que o que vai realmente diferenciar o trabalho do psicólogo, é o “como” ele faz a intervenção, a qualidade do seu olhar, da sua escuta, muito mais do que o modelo de uma prática, como o atendimento individual. O estudo mostrou que a atuação do psicólogo nos CAPS deve estar sempre voltada para reabilitar o usuário como cidadão, empoderando-o e incluindo-o em seu território, o que implica um redimensionamento do Eu-psicólogo que trabalha com o sujeito para um Eu-psicólogo que trabalha com/em comunidade. Ficou também clara a dimensão política da atuação do psicólogo. In Brazil, the emphasis given to the health primary attention, connected to the Psychiatric Reform Movement, leaded to the mental health services restructuration. Because of it, it was also created mental health multiprofessional teams, thus incorporating psychologists in their boards. Among the units of mental heath services created because of that restructuration, there was the Psychosocial Attention Centers – CAPS. The CAPS brought the psychosocial clinical approach. In this context the psychologist needs to develop new abilities and competences; it´s the emergence of a new practice called a broader clinic. In an attempt to understand how the psychologists are dealing with all those changes, this research intends to answer the following question: What is the meaning that the psychologists are giving to their professional practice in the CAPS and what is the impact that this experience has on this meaning that is being developed? This research is based on Hubert Hermans` Dialogical Self Theory. It’s an exploratory qualitative study, working with a sample from the universe of the Psychosocial Attention Centers, the CAPS II. It was used the deep narrative interview, in order to collect the data. Seven psychologists were interviewed, one from each CAPS; they were chosen by their director, because they had some time available in their schedule, at the moment of the interview. Their speech were analyzed using Spink’s Speech Analysis Technique; resulting in the following categories: The academicals and professional influence on the broader clinical work; how the psychological clinical work is conceived and its relation with the broader clinic; meanings and challenges of the work in CAPS for the psychologist; the impact of the work with a multiprofessional team on defining borders of the psychologist`s work. The Ideas Association Maps were used to work with the categories. The results showed that, although the psychologist that were interviewed were unanimous on considering the individual psychotherapy as the work that would characterize their work as psychologists, at the same time they agree that what is specific of the broader clinic proposal is to “get out from inside of the walls” of the office, and to include the social context where the user belongs.; to work in all the spaces of the institution and in the social space. This brings about ambivalence between the I-psychologist as a I-individual psychotherapist and the I-psychologist as a I-mental health technician. It was also observed that variety of activities added to the fact that are done also by the multiprofessional team, not only makes it difficult to delimitate the role of the psychologist, as it can also generate a psychologist identity crisis. We reached the conclusion that what really characterizes the psychologist`s work is “how” he intervenes, the quality of his seeing, of his hearing, all these much more than his practice as the professional who does individual sessions. This study showed that the psychologist work in CAPS must always be towards rehabilitating the user as a citizen, empowering him and including him in his territory. This means a redimensioning of the I-psychologist that works with the individual to a I-psychologist that works with/in community. It was also observed the political dimension of the psychologist practice.