Este estudo busca dar visibilidade ao estar-junto-dançando nas Danças Circulares Sagradas, aos encontros e sentidos construídos pelos Corpos Dançantes na convivência do grupo e fora dele. Através dos depoimentos e falas de nove Dançantes do grupo de Danças Circulares Sagradas do Centro Comunitário George Black da Secretaria Municipal de Esportes, Recreação e Lazer, partícipes deste estudo, foi possível identificar o exercício do olhar e da escuta sensíveis. Além da prática da presença e do ritmo, da percepção do erro, da dúvida, como processo inerente do dançar-junto no círculo. Para a constituição de um espaço reflexivo no grupo, utilizei as Cartas de Caminho(Apêndice B), que representam as emoções e sentimentos advindos desse dinâmico, complexo e multidimensional contato dos Corpos Dançantes com o vitalismo manifestado por esse estar-junto-dançando. No entanto, para a realização desse caminho, foi necessário mergulhar nas trilhas e mestres das Danças Circulares Sagradas, suas relações com o Sagrado, seus Mitos e Símbolos, estabelecendo um paralelo com minha história pessoal e os caminhos que me levaram à pesquisa. Busquei teoricamente o apoio de Michel Maffesoli, na perspectiva de um estar-junto sensível e solidário, na visão de complexidade de Edgar Morin e na concepção de corpo próprio de Merleau-Ponty. Muitos outros autores contribuíram para o adensamento reflexivo, mas foram os depoimentos e falas dos Dançantes que me possibilitaram ir além, com vistas a uma Pedagogia do Sensível, onde o ritmo, o olhar e a escuta sensíveis estavam presentes. / This study seeks to give visibility to the being-together-dancing in the Sacred Circle Dances, meetings and meanings constructed by Dancing Bodies in the living of the group and outside it. Through interviews and speeches of nine Dancing group Sacred Circle Dances George Black Community Center of the Municipal Secretary of Sports Recreation and Leisure, participants in this study, we observed the exercise of looking and listening sensitive. In the practice of the presence and rhythm, the perception of error, definitely as a process inherent in dance-along in the circle. To form a reflective space in the group, used the Letters of Way, representing the emotions and feelings arising from this dynamic, complex and multidimensional contact Dancing Bodies with vitalism expressed by this being-together-dancing. However to achieve this way, it was necessary to dive into the tracks and masters of the Sacred Circle Dances, their relations with the Sacred, its Myths and Symbols, drawing a parallel with my personal history and the paths that led me to research. To do so, I sought the support of Maffesoli theoretically, from the perspective of a being-together-sensitive and supportive, in view of the complexity of Morin and designing its own body of Merleau-Ponty. Many others have contributed to the reflective density, but it was the testimony and statements of Dancing that allowed me to go further with a view to the sensitive pedagogy, where the pace, look and listen sensitive were present.

Dissertação (mestrado)-Universidade Federal do Rio Grande, Programa de Pós-Graduação em Educação Ambiental, Instituto de Educação, 2010 / Submitted by Luize Santos (lui_rg@hotmail.com) on 2012-07-12T02:28:40Z No. of bitstreams: 1 Michele Coelho Salort.pdf: 730742 bytes, checksum: 9a34c7c05953913f64be87aaab4f255c (MD5) / Approved for entry into archive by Bruna Vieira(bruninha_vieira@ibest.com.br) on 2012-07-18T19:50:52Z (GMT) No. of bitstreams: 1 Michele Coelho Salort.pdf: 730742 bytes, checksum: 9a34c7c05953913f64be87aaab4f255c (MD5) / Made available in DSpace on 2012-07-18T19:50:52Z (GMT). No. of bitstreams: 1 Michele Coelho Salort.pdf: 730742 bytes, checksum: 9a34c7c05953913f64be87aaab4f255c (MD5) Previous issue date: 2010 / Esta dissertação buscou compreender como as relações de pertencimento e meio ambiente, entendidas como bem comum, são percebidas pelos futuros arte-educadores do curso de Artes Visuais da Universidade Federal do Rio Grande – FURG. A constituição cultural que historicamente vem separando o ser humano da natureza tem sido um dos fatores fundamentais a contribuir para a atual crise sócioambiental que ora presenciamos. Assim, entendemos que um dos objetivos da Educação Ambiental é o de buscar restabelecer a conexão necessária entre o sujeito e o meio em que vive, possibilitando situações para que esse seja percebido em sua total amplitude. Entendemos que, quando o sujeito se sente pertencente ao meio, manifesta atitudes de cuidado na direção do que lhe pertence. Para tentar entender o pertencimento, na pesquisa, recorremos aos conceitos de memória, identidade e convivência, por compreendermos que, a partir da memória, formamos nossa identidade dentro dos variados sistemas de convivência dos quais fazemos parte. O estudo traz ainda a fotografia como um instrumento que possibilita a sensibilização e o conhecimento de si e do mundo, estimulando também a narrativa de sujeitos. A coleta de dados foi realizada através de dois instrumentos. O primeiro, um questionário que teve como objetivo conhecer, inicialmente, as ideias dos estudantes sobre meio ambiente e pertencimento. O segundo, as narrativas construídas em uma oficina na qual os alunos realizaram uma ensaio visual, a partir de fotografias de objetos ou de lugares que representassem as suas relações de pertencimento. A ensaio visual serviu como instrumento de sensibilização e autoconhecimento e, ao mesmo tempo, como estímulo para a escrita das narrativas. Para a análise dos dados, foi utilizado o Discurso do Sujeito Coletivo (DSC), com o qual foi possível perceber o pensamento coletivizado sobre a relação entre pertencimento e meio ambiente. A análise dos questionários apontou algumas ideias centrais: mundo, minha casa e as relações com o meio como espaços de pertencimento. Essas ideias também estavam presentes nas narrativas, o que tornou possível a construção de três discursos coletivos: DSC – Minha casa, DSC – Mundo, um bem comum e DSC – Relações e vivências, todos analisados a partir dos conceitos de convivência, identidade e memória. A pesquisa evidenciou o pertencimento relativo às experiências que permeiam a constituição identitária dos sujeitos, estabelecidas através do meio e ainda o fato de o sentimento de pertencimento não estar relacionado apenas ao lugar em que o sujeito se encontra, mas sim às relações que permeiam seus sistemas de convivência, pois o sujeito só pode sentir-se parte dos espaços ou a eles pertencentes, desde que os mesmos vivenciem experiências significativas. / This work investigated how relations of belonging and environment, understood as the common good, are perceived by future art-Educators from the Visual Arts Course of the Universidade Federal do Rio Grande - FURG. The cultural constitution which historically has separated humans from Nature has been one of the key factors contributing to the current crisis socio-environmental witnessing now. Thus, we understand that one of the objectives of Environmental Education is to seek to restore the necessary connection between subject and the environment where he lives, allowing for situations that this is perceived in its full extent. We understand that when the subject feels belonging to the environment, he expresses caution attitudes towards to it belongs. To try to understand the belonging, in the research, we recurred to the concepts of memory, identity, and community, by understanding that, from a tool of awareness and self-knowledge and at the same time, as a stimulus for writing narratives. For data analysis, was used the Collective Subject Discourse (CSD), with which it was possible to perceive collectivized thinking about the relationship between belonging and the environment. The analysis of the questionnaires showed few central ideas: the world, my home and relations with the environment as spaces of belonging. These ideas also were present in the narratives, which made possible the construction of three collective discourses: CSD - My house, CSD - World, a common good and CSD - Relationships and experiences, all analyzed using the concepts of coexistence, identity and memory. The research showed the belonging relative on experiences that underlie the identity formation of the subjects, established across the environment and also the fact the feeling of belonging not be related only to the place where the subject is, but relations that permeate his systems of living, because the subject may feels part of space or belonging to them, since they experience meaningful experiences.

Mobiltelefonen är ständigt närvarande i vår vardag. Den är ett kraftfullt verktyg som hjälper oss med allt från att surfa på nätet till att kolla när bussen går eller att betala räkningarna. Den har också gjort att vi kan dela med oss av våra liv och hålla kontakten med våra nära och kära var vi än befinner oss. Kort sagt har den ändrat hur vi beter oss i de flesta situationer. Men alla dessa ändringar är kanske inte lika positiva. Vi tycker oss se ett mönster i samhället där mobilen plockas fram allt oftare i sociala sammanhang och tar bort fokus från mötet med andra människor. Det är detta som vi vill undersöka med denna uppsats och målet är att försöka hitta ett sätt att vända mobilanvändandet till något som främjar den sociala interaktionen mellan människor. The mobile phone is ever present in our daily lives. It is a powerful tool to help us with everything from surfing the net to check when the bus went, or to pay the bills. It has also allowed us to share our lives and stay connected with our loved ones wherever we find ourselves. In short, it has changed the way we behave in most situations. But all of these changes may not be as positive. We think we see a pattern in the community where the mobile is being used more and more often in social settings and removes the focus from meeting with other people. This is what we want to explore with this paper and the objective is to try to find a way to turn mobile usage into something that promotes social interaction among people. / Detta är en reflektionsdel till en digital medieproduktion.

Il existe aujourd’hui dans les Pyrénées centrales françaises (65) une tradition de polyphonie chorale connue sous le terme générique de “chant montagnard“. Cette spécialité, étroitement liée à l’identité pyrénéenne, s’est maintenue dans des Sociétés plus que centenaires dont les membres ont adopté, en particulier à partir des années 1900, une posture d’orientation régionaliste à travers la promotion d’un répertoire local, en français ou en langue d’Oc. Les chanteurs de ces sociétés se présentent au public en “costume bigourdan“, inspiré du costume d’apparat des guides de haute montagne, et font ainsi référence à leur insertion dans une géographie essentiellement pastorale. Mais il se trouve que l’origine de ces Sociétés qui se réclament de leur insertion locale doit être attribuée à une impulsion venue d’ailleurs, un vaste mouvement culturel européen dont la déclinaison nationale française a produit une forme particulière, l’Orphéon. Après la Révolution française, la dissolution des maîtrises religieuses qui couvraient l’ensemble du territoire de la France provoque ce que d’aucuns décriront comme la “ruine de l’art musical“, créant une pénurie d’artistes chanteurs dans les théâtres nationaux. L’Orphéon est une réponse laïque à cette situation de carence. L’Orphéon est d’abord, à partir de 1833, un organe municipal de la ville de Paris. Réunissant les voix des enfants des écoles à celles de travailleurs adultes, ouvriers et artisans, son inventeur, Wilhem, fait entendre devant le tout Paris émerveillé des ensembles de plusieurs centaines de chanteurs qui interprètent sans accompagnement instrumental des arrangements d’œuvres du grand répertoire. En quelques années, des sociétés chorales inspirées par ce modèle se multiplient sur tout le territoire français et au-delà.Dans l’esprit de leurs initiateurs, influencés par les théories de Saint-Simon, ces sociétés chorales d’amateurs devaient permettre, en formant leurs membres à l’harmonie musicale, de les préparer à l’harmonie sociale d’un nouveau monde, industriel et démocratique.L’observation de ces Sociétés de Chanteurs Montagnards bigourdans, expression d’une tradition polyphonique locale originale mais issues en même temps d’une dynamique orphéonique nationale, permet d’alimenter la réflexion autour de notions parfois convenues qu’on exprime souvent en termes d’oppositions figées, telles que savant-populaire, oral-écrit, ouvrier-pastoral, tradition-invention, centre-périphérie, local-global, etc. / There is today in the middle of the French Pyrenees (65) a tradition of choral polyphony known under the generic term of “mountain singing”. This specialty, closely related to the Pyrenean identity is maintained in more than centenarians companies whose members, especially from the early 1900s, have adopted a posture of regionalist orientation through the promotion of a local musical repertoire, in french or language of Oc. The singers of these companies present to the public in a "bigourdan suit", inspired by the pageantry of high mountain guide costume, and so refer to their insertion in a mainly pastoral geography. But it happens that the origin of these companies who claim their local integration should be attributed to an impulse from elsewhere, from a wide European cultural movement including the French national version wich has produced a particular form, the « Orphéon ».After the French Revolution, the dissolution of the religious choirs covering the whole territory of France causes what to some will describe as the "ruin of musical art“, causing a shortage of lyric singers in the national theatres. The Orphéon is a secular response to this situation of deficiency. The Orphéon is first, from 1833, a municipal organ of the city of Paris. Bringing together the voices of children in the schools to those of adult workers and craftsmen, its inventor, Wilhem, gave to hear to all of Paris amazed ensembles of hundreds of singers together who performed without instrumental accompaniment arrangements of works of the great repertoire. In a few years, choral societies inspired by this model are multiplying throughout the french territory and beyond.In the mind of their initiators, influenced by the theories of Saint-Simon, these amateur choral societies were to allow, by training their members in musical harmony, to prepare them for social harmony for a new, industrial and democratic world. The observation of these companies of Bigorre mountain singers, expression of an original local polyphonic tradition and, at the same time, from a national orpheonic dynamic, can provide food for thought around too common concepts that are often expressed in terms of frozen oppositions like scholar-popular, oral-written, pastoral- worker, tradition-invention, center-periphery, local-global, etc.

A la Maison d’Arrêt de Fresnes, on fait pratiquer le karaté aux détenus. Si les bienfaits du sport en prison sont un principe admis, qu’en est-il des effets pédagogiques de la pratique d'un sport de combat en milieu carcéral ? L’analyse des conduites motrices agressives en karaté, vérifiera si cette pratique apporte une régulation des affects, en comparant 188 observations réalisées en milieu associatif et 77 en détention. Ces observations discriminent l’agressivité licite, sur une échelle de valeurs graduées de -2 à 2 (sur la base d'indicateurs comportementaux objectifs annonciateurs du degré d'agressivité). Bousculant des idées reçues, les résultats révèlent que les karatékas associatifs (KA) sont plus agressifs – sur le plan « praxique » (1,71, écart-type = 0,58) et « kinésique » (1,42, é-t = 0,81) - que les karatékas détenus (KD) – respectivement 0,86, é-t = 1,17 et 0,3, é-t = 1,08. De leur côté, les processus de civilité s’expriment sur des moyennes de -2,00 pour les KA contre -0,81 pour les KD. Le karaté peut-il alors avoir une place en prison comme activité sportive ? La réponse semble affirmative. Sous réserve de processus ré-éducatif global, cette activité ne pouvant cependant garantir par elle-même solutionner le problème de la réinsertion. / At the Detention center of Fresnes, some prisoners go in for karate. If the benefits of sport in prison are an accepted principle, what about educational effects of the practice of a combat sport in prison? The analysis of sports practice aggressiveness in karate will verify if this activity brings a regulation of affects, by comparing 188 observations realized in associative environment and 77 in detention. These observations discriminate licit aggressiveness, on a scale of gradual values from 2 to 2 (on the basis of warning objective behavioral indicators of the degree of aggressiveness). Pushing aside preconceived ideas, the results reveal that the associative karateka (AK) is more aggressive - on the plan "praxique" (1,71, standard deviation = 0,58) and "kinesique" (1,42, s-d = 0,81) - than the prisoner karateka (PK) - respectively 0,86, s-d = 1,17 and 0,3, s-d = 1,08. On their side, the processes of civility express themselves on averages of -2,00 for the AK against -0,81 for the PK. Can the karate then have a place in prison as sports activity? The answer seems affirmative. Subject to global rehabilitation process, this activity can not however guarantee by itself to resolve the problem of the reintegration.

Laborativ matematik har funnits som arbetsmetod inom matematikundervisningen under lång tid och har varit föremål för många diskussioner. Med en litteraturstudie var vårt syfte att undersöka vad forskning säger om att arbeta med laborativt material i grupp och i helklass med utgångspunkt i det sociokulturella perspektivet. Databasen ERIC användes för att hitta vetenskapliga artiklar kring ämnet. Resultaten visar att det har gjorts mycket narrativ forskning på området. Laborativt material utgör en grund för konkretisering av abstrakta matematiska tankar och för kommunikation vid grupparbete och arbete i helklass. Det gäller även vid arbete i helklass där även lärarens roll är avgörande. De flesta studier visar en positiv effekt av att använda laborativa material, några få visar en negativ effekt och en studie har kommit fram till att det finns för lite forskning angående effekten av laborativa material. / Manipulatives have been used in mathematics for a long time and has been subject of debate. With a systematic literature review the purpose was to examine what research says about working with manipulatives in groups and in whole class based on the socio-cultural perspective. The ERIC database was used to gather scientific articles about the subject. The result shows that a lot of narrative research has been done in this area. Manipulatives can serve as a base for concretisation of abstract mathematical thoughts and for communication while working in groups or in whole class. During whole class work the teacher's role is especially crucial. Most studies show a positive effect when using manipulatives, a few show a negative effect and one study has concluded that there is too little research on the effect of manipulatives.

In his works such as Andre’s Mother; Lips Together, Teeth Apart; and Love! Valour! Compassion!, playwright Terrence McNally utilizes categorically gay themes such as homophobia and living with HIV and AIDS in a time when little was understood about the illnesses. For these reasons, McNally critics customarily analyze McNally’s plays with a queer theory lens. This work examines those same topics and others, but with a critical disability lens. Inspired by Robert McRuer’s analytical partnership of queer, AIDS, and disabilities studies, this work assesses McNally’s use of various types of languages and finds the figures who are characteristically presented as the contrast to normalcy are in fact normalized and hegemonized.

En este proyecto se manifiesta una idea de negocio planteada por un grupo de estudiantes de la UPC. Los conocimientos aprendidos a lo largo de la carrera de cada uno han sido expuestos en el siguiente Trabajo. En primer lugar, hemos identificado el problema donde el usuario se ve en la necesidad de quedarse en casa tras el temor a la inseguridad ciudadana, en donde los altos índices de delincuencia han hecho que las personas opten por permanecer en casa o un lugar privado para pasar un buen momento. Por esta razón, creamos un producto para que las personas disfruten de un momento ameno sin exponerse. Siendo nuestro público objetivo personas de 18 a 60 años de edad de los NSE A - B de las zonas 7 y 8 de la ciudad limeña. Por esta razón, fundamos Tantay, una salsa de ají con finas hierbas 100% natural, elaborada con ingredientes de calidad de procedencia peruana y bajo un proceso artesanal, siendo una opción de acompañamiento para snacks u otros alimentos. Una combinación de sabores y texturas es lo que representa nuestra salsa, gracias a la amplia variedad de insumos nacionales que proporcionarán frescura y naturalidad al producto. Para lograr todo lo mencionado, hemos desarrollado un análisis donde se desarrollará planes estratégicos que abarquen Plan de Marketing, Plan operacional, Plan de Recursos Humanos, Plan de Responsabilidad Social y el Plan Financiero para poder evaluar la empresa y desarrollar el proyecto con éxito.

La presente investigación busca evaluar el impacto del Programa Juntos en la pobreza Multidimensional enfocada en los niños del Perú para los años 2009 y 2016. Para esto se utiliza la base de datos de la Organización Young Lives - Niños del Milenio. Se trabaja una metodología de doble diferencia para dos dimensiones: educación y salud. Entre los principales hallazgos se obtiene que Juntos, después de diez años de iniciado no tiene un impacto significativo en la educación, medida a través del puntaje obtenido en los niños en la prueba PPVT. Asimismo, respecto a la dimensión salud, se obtiene que el programa Juntos tiene un impacto significativo y positivo para los niños, medido a través de la talla para la edad. Sin embargo, cuando se considera como medida la desnutrición crónica se obtiene que no hay un impacto significativo de Juntos, para este indicador. / This research seeks to evaluate the impact of the Together Program on Multidimensional poverty focused on children in Peru for the years 2009 and 2016. For this, the database of the Young Lives Organization - Children of the Millennium is used. A double difference methodology is worked for two dimensions: education and health. Among the main findings, it is obtained that Juntos, after ten years of initiation, does not have a significant impact on education, measured through the scores obtained in children in the PPVT test. Likewise, regarding the health dimension, it is obtained that the Together program has a significant and positive impact for children, measured through height for age. However, when chronic malnutrition is considered as a measure, it is obtained that there is no significant impact of Juntos for this indicator. / Trabajo de investigación

How might we through emotional service design investigate how to support people in coping with social isolation by enabling for opportunities to be alone together? This is the research question this interaction design bachelor thesis, through applying theories of emotional and service design, has been aiming towards investigating. What is presented in the work is a merge of the terms, emotional service design. In addition to this, a service to help improve its user’s well-being and ability to cope with the effects of an isolated stay-at-home life is proposed.The conducted research has taken a qualitative approach, using methods of semi-structured interviews, affinity-diagramming, cultural probes, co-creative workshops and prototype testing, insights indicating that loneliness can be combated through two main ways: by finding an activity-based escape or by connecting with people or others. What is argued for is the importance of keeping emotional reactions in mind when designing for experiences.